The Cyclopedia of the Colored Baptists of Alabama Their Leaders and Their Work The Cyclopedia of the Colored Baptists of Alabama Charles Octavius Boothe D.D.267 p., ill.Birmingham Alabama Pub. Co.1895Call Number BX6444.A6 B6
(Rare Book Collection, University of North Carolina at Chapel Hill)

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LINEAGE AND NATIVITY.—His great-grandmother was born on the west coast of
Africa and was brought a slave to Virginia, where his grandmother was born. Ere his
grandmother had reached her maturity of womanhood, she was sold into Georgia, where
his mother was born. While his mother was still a child, she and her mother were carried
to Mobile county, Ala., by a Mr. Nathan Howard. In this county, on a lonely looking
sand hill amid pine forests, on June 13, 1845, the writer made his advent into this world.
(In this year, 1845, the Baptists of America divided.)

EARLY RECOLLECTIONS.—Stored away in my earliest memories I find: (1) The
songs and family prayers of my step-grandfather, a pure African, who had not only
learned to read his Bible and hymn book, but had also learned the rudiments of vocal
music, sufficiently well to teach the art of singing. (2) The tender and constant attention
of an old white lady (the only white person on the place), who took my hand as she went
out to look after the nests of the domestic fowls and to gather a dish of ripe fruit. (3) A
Baptist church in the forest, where white and colored people sat together to commune and
to wash each other's feet. (4) The saintly face and pure life of my grandmother, to whom
white and black went for prayer and for comfort in the times of their sorrows. (5)
A tin-plate containing the alphabet, from which at the age of 3 years, I learned the
English letters. (6) The death of the old white lady, and the severing from dear
grandmother and the old home. (7) My introduction at the age of 6 years to the family of
Nathan Howard, Jr., where things were not altogether as tender toward me as at the old
home, and where I came more into associations with books and with life's sterner facts.
The teachers who boarded here at my new home became my instructors, and so I was
soon reading and
writing fairly well. Here, listening to the reading of the Bible, I was drawn toward it, and
began to read it for myself. The gospel story bound me to it with cords which nothing
has been able to break. At the close of my eighth year I began to seek the Lord by prayer
and
supplication, and have, from that time to this, continued my secret devotions and strivings
after truth. My association with Col. James S. Terrel, the brother of Judge S. H. Terrel, of
Clark county, Miss., at the age of 14, as office boy in his law office, gave me a still
broader range of books. I think I can say that the Colonel and I really loved each other.

I am not sure that I know just when I was regenerated, as my childhood prayers were
often attended with refreshing seasons of love and joy. But my life was too often very
unchristian, breaking out into the wildest rages of bad temper, which was followed by
weeping and remorse. In 1860, however, I reached an experience of grace which so
strengthened me as to fix me on the side of the people of God. I went at once to reading
the scriptures in public and leading prayer meetings; notwithstanding this, I was not
baptized until March, 1866, by Rev. O. D. Bowen, of Shubuta, Miss. I was ordained in
the St. Louis Street Church, Mobile, December, 1868, by Revs. Charles Leavens and
Philip Gambrell.

I taught school for the Freedmen's Bureau in 1867—
taught various schools under our public school system. I have been pastor of the First
Colored Baptist Church, Meridian, Miss., Dexter Avenue Church, Montgomery, and held
various State positions. The only time I have spent at school was spent in Meharry, the
medical department of the Central Tennessee College.

THIS effort to give substantial and favorable testimony in the interest of the
men and work of the Colored Baptists of Alabama grows out of certain aims
and purposes, such as:

1. The desire to produce a picture of the negro associated with the gospel under the
regime of slavery. Such a picture will serve to turn our eyes upon the social, moral and
religious forces of the dark times and their fruits in the negro's life.

2. The desire to make comparisons—to compare the colored man of 1865 with the
colored man of 1895. Such a comparison will help the black man himself to see whether
or not he is a growing man or a waning man. It will also serve to show the same thing to
the friend and to the foe. “Appeals to Pharoah and to Cæsar” are not so wise as appeals to
facts, which prove the negro to be man just as other races are man.

The book is not all history, nor is it all biography; it is something of both and it is more.
It gives certain information which can neither rank as history nor as biography: it is the
record of special operations in the denomination in different sections of the State with a
view to showing the mental status now prevailing. I have been engaged with the book for
the past seven years, during which time I have searched and gleaned as best I could; I
have not tried to obtain everything, nor have I had space to talk of every person who
deserved honorable mention. To do this would require too large a book. I could not do
more than get enough together to “round out” my testimony. Where I have spoken of
anything that touches
our white brethren or the white people, it has been in tenderest love for them, though my
lauguage has been plain and seemingly bold. I think I can risk the statement, that I have
no “race prejudice:” all men are in a sense my brethren and I am brother to all men—akin
to Christ, akin to me.

If a brother among us deserving mention should not appear, remember that many failed to
report to me as I desired them to do, and that I felt I could not do more than give what
would make a full showing of our State. Those names that came after the work was
done had to be put into a supplement.

It will be seen, therefore, that the purpose which gives birth to this little book is not a
desire to present a “vain show” of names, appealing to pride for the sake of gain; but, that
it is an humble aim to accomplish some good. It is all attempt to answer the questions:
“From whence have we come? What have we done? What have we attained to? What
are the possibilities before us?” The book is intended to be a simple statement of facts;
which facts, it is believed, will be a sufficient apology for their appearance in book form.
The reader may expect faults in arrangement and errors in composition, but it is to be
hoped that the sweetness and beauty of the flower will not be rejected because of the
thorns upon the stem which bears them. I have not tried to tell everything. If I speak of
individuals, it is with a view to giving some of their best things, best deeds, etc.
“Straws show which way the wind is blowing,” it is said; hence only enough of each
biographical sketch is given to show the status and trend of the person spoken of. We are
too young, as a people, to make lengthy biography. Coming times will give us this form
of literature. It will be remembered that this short period suffices to give only a nucleal
point in the matter of writings. I have churned the milk with an eye to obtaining the
butter—the richest and best we have. My selection of
material may not be the very best, but something is better than nothing, and
I have done the best I could under the circumstances.

With these prefatory remarks, I present you the rose with its thorns, trusting that God will
give sweetness and beauty to the former and allow the latter to do no harm. I cheerfully
record my debt of gratitude to my faithful wife, Mattie Alice, who has been in this labor,
as in all others, my abiding, sure support.

HISTORY
OF THE
COLORED BAPTISTS OF ALABAMA.
I. INTRODUCTION.
ORIGIN.

In turning to the subject under consideration it seems fitting that we should first review
those facts and events which gave us our denominational existence. Such a course, it
seems to the writer, will serve to give us a proper “setting.” It is not definitely known just
when, where and by whom, Baptist principles were first propagated upon the American
continent; it is, however, an historic fact that these principles assumed organic form in
Providence, R. I., in 1639, in the constitution of a Baptist church under Roger Williams
as pastor. Other churches soon followed, out of the union of which there early rose
Associations, Conventions and Missionary Societies.

In 1620, nineteen years before the organization of the church in Providence, the African
was brought into Virginia as a slave. The North and the South joined heartily in the work
of binding their black brother with the chains of cruel
bondage. Thus the naked savage was taken from his freedom and from his gods
and chained to the chariot wheels of Christian (?) civilization to be coerced,
dragged into new observations, new experiences, and a new life.

CHANGES.

In order to give a glancing look at the progress and decline of slavery in the North, and at
the sort of fruit the gospel was bearing in the soul and conduct of the slave, I copy the
following from the “Baptist Home Missions in America” (Jubilee volume):

“By 1776 there were about 300,000 slaves in America. In 1793 there were comparatively
few slaves to be found in the Northern States. In 1790 there were 697,897 slaves in
the United States; of this number there were 17 in Vermont, 158 in New Hampshire,
2,759 in Connecticut, 3,707 in Pennsylvania, 11,423 in New Jersey, and 20,000 in New
York. Before 1830 slavery disappeared from all the Northern States. In Vermont it
was abolished in 1777; in Massachusetts in 1780; while acts for the gradual emancipation
of slaves were passed in other States—in New York, 1799; in New Jersey, 1804. The
final act of abolition in New York being passed in 1817, declaring all slaves free on July
4, 1827.

“The native African, fresh from his fetich worship, and incapable of comprehending even
common religious statements, seemed an unpromising subject even for the Christian
philanthropist. But, though degraded, he is recognized as human, sinful, accountable, in
need and capable of redemption through Christ. The obligation to bring him to a
knowledge of the truth as it is in Christ, is practically recognized by many Christian
ministers as well as by many pious masters and mistresses. At family devotions in many
Christian households

the domestics are called in to hear the Scriptures read and bow reverently as prayer is
offered to God. On Sunday in the same meeting house master and slave listen to the
same sermon. Those who give evidence of conversion are received into the church on
relation of their experience after baptism, and sit with their masters at the Lord's table.

“The First Colored Baptist Church of Savannah, Ga., dates its organization from 1788.
Other colored Baptist churches appear in various parts of the country; in Portsmouth, Va.,
in 1798 ; the Second African of Savannah, in 1803; the Abysinian Church of New York
City, in 1803; the African or Independent Church, Boston, Mass., in 1805; First African
of Philadelphia, Pa., in 1809; the First African of St. Louis, in 1827; the Ebenezer of New
York City, in 1825; the Union Church of Philadelphia, and a church in the District of
Columbia, in 1832.” One in Mobile in 1839, of which in 1848, it is said: “They have a
fine house of worship built by themselves, and some excellent leaders or licensed
preachers among them.”

We have it on good authority, that in 1850, there were in America about 150,000 negro
Baptists. Thus we see that in 230 years the gospel of Christ, though hampered by the
institution of slavery, had done much to redeem the fetich worshiper from his midnight
darkness and consequent spiritual ruin—had done much to induce the black man to
obtain and retain God in his knowledge.

Often we come upon plants which refuse to give out their sweetness so long as their parts
are unbroken and unbleeding, but which will quickly yield up their odors when bruised.
So it is with men. It is worthy of notice that these dark days of slavery gave birth to some
strong colored preachers. Among others, the following are mentioned by their white
brethren: Rev. George Leile, of South Carolina, who visiting Savannah,
Ga., about 1782 or 1783, baptized the famous Rev. Andrew Bryan, of whom the
Savannah Association, (white) in 1812, made the following mention: “The association is
sensibly affected by the death of the Rev. Andrew Bryan, a man of color, and pastor of
the First Colored Church in Savannah. This son of Africa, after suffering inexpressible
persecutions in the cause of his Divine Master, was at length permitted to discharge the
duties of the ministry among his colored friends in peace and quiet, hundreds of whom
through his instrumentality were brought to the knowledge of the truth as it is in Jesus.”

In 1820, the Board of the Baptist General Convention of America adopted as their
missionaries Revs. Collin Teague and Lot Cary, brethren of color, from the Baptist
church of Richmond, Va. These men sailed from Norfolk, Va., to Liberia, Africa, in
January, 1821. Rev. Thomas Paul, who was pastor of the church in Boston from 1805 to
1880, is spoken of after a very praiseworthy manner. Touching our own State, we begin
at Mobile.

MOBILE.

The rise of the work in the Southern section of Alabama appears in the following, copied
from Brother Holcombe's work, and originally written for the Christian Index, March 10,
1836:

“About 120 years ago a few Frenchmen came here and made the first little opening in the
pine forest. Previously to 1817 it was occupied principally as a place of deposit and trade
with the Indians. Now its population is not far from 10,000. Eighteen years ago a single
steamboat found her way to this port, now forty-five are employed in the Mobile trade.
The Baptist church was constituted March, 1835, by J. G. Collins, R. L. Barnes and P.
Stout with ten members. Rev.
G. F. Heard was called to begin the pastorate February 14, 1836.

“At that time they had no house of worship, but met in the court house, and for a time
they met in the house belonging to the African Baptist Church. The African Church is in
a prosperous condition; their number is about 90.”

In this city and county the colored people had more liberty and better treatment than in
any other section of the State. The free people and those who hired their time often
supported schools for the education of their children. Revs. Wm. Dossey, P. Stout, A.
Travis, J. H. Schroebel, Mr. Hawthorne and Mr. Spence (all white) are mentioned as
pioneers and fathers of the work at this point. Near this old French town, June 13, 1845,
the writer was born, and in this county and city he spent the first fourteen years of his life,
and many years since. For some years prior to the late civil war, the Stone Street and St.
Louis Street churches (colored) were both noted for their numbers and their financial
strength.

STONE STREET CHURCH.

This is the “mother church.” The father of the Rev. J. B. Hawthorne, in the early part of
their history, served them as pastor, receiving a regular salary of them. At the close of the
war, Mr. Spence was their pastor, since which time they have been under the leadership
of the Rev. B. J. Burke, a man who in many regards is as strong as he is peculiar. This
church, however. has not done much in the way of missions, and not a great deal for
education. One of the peculiar customs of the pastor is to “bless children.” Standing in
the pulpit, he holds the child up in his arms while he prays God's blessings upon it.

A case of discipline which came up, in this church many years ago, led to the formation
of the St. Louis Street Church, and I am sorry to say gave birth to a very bitter sectional
feeling between the two bodies, which feeling has long been a blight to the Baptist cause
in South Alabama.

This church is stubbornly set against all secret societies, so that no secret society people
are allowed in its membership. The pastor is elected for life. For the support of its poor
it has a fund which is called the “Church Treasury.”

ST. LOUIS STREET CHURCH.

This church was for many years especially noted for its missionary enterprise. To this
church Alabama owes many of her pioneer preachers. The late Rev. Charles Leavens,
who was pastor just after the close of the war, sought to send a pioneer, an organizer, into
every section of the State. Their house of worship cost, I am told, about $24,000, and is a
two-story brick structure. Since the war their pastors have been: Revs. Charles Leavens,
I. Grant, A. Butler, C. C. Richardson, and the present occupant, Rev. Mr. Frazier. This
church seems now in full sympathy with its past missionary record, over which no one
rejoices more than the writer, since it is from this church that he, under God, received his
commission to preach the gospel of the Son of Righteousness.

ST. ANTHONY STREET CHURCH—NOW FRANKLYN STREET.

This church deserves honorable mention. Rev. A. F. Owens led to the purchase of the
property on St. Anthony street, and served as pastor for several years—1878 to 1889.
Rev. A. N. McEwen, the present pastor, advised the church to sell and purchase at a more
desirable point. They are now buying a building on Franklyn street, This church has had
an earnest class of workers, who have made great and painful sacrifices for the cause.

UNION CHURCH.

This church is another secession from Stone Street. It, too, has some strong people in it.
Rev. A. F. Owens is pastor.

There are other churches around worthy of mention. So much is said only to show the
rise and progress of the Baptist cause in this section of Alabama. The great need here is
more brotherly love, instead of the bitter prejudice which withers every hope of united
effort. Of course, many of the good people are already free from its fearful influence, but
far too many are still slaves to it.

Among the founders, or ante-bellum members of the
colored Baptist work in Mobile, we find the names of Rev. Charles Leavens and wife,
James Somerville, Judge Europe, Thomas Sawyer, Rev. B. J. Burke, and Crawley
Johnson.

HUNTSVILLE, MADISON COUNTY.

Here is where our Statehood was born, the Constitution being formed here in 1819.
Huntsville is our State's first capital. Taking Mr. Hosea Holcombe as authority, the first
Baptist church organized in Alabama was constituted within a few miles of Huntsville, in
1808. Their constitutional membership was eleven, and Rev. John Nicholson was their
first pastor. The first negro Baptist church constituted in this section of the State was the
African Baptist Church of Huntsville, organized about the year 1820. I say 1820, for the
reason that in 1821 they are recorded as entering into the Flint River Association, with
seventy-six members. Rev. William Harris, “a free colored man,” is mentioned as their
first pastor. It seems that Brother Harris soon fell under the influence of a white preacher,
William Crutcher, and became established in the faith of the Primitive Baptists. Over
seventy years have passed away, and still Rev. Bartlett Harris, a grandson of Rev.
William Harris, is preaching the “election of grace.” Instead of seventy-six Missionary
members, there are now about two thousand Primitives. The Rev. W. H. Gaston is the
leading educator among them. He is a man of quiet and humble spirit, and is now trying
to establish a school at Huntsville. How we Missionaries need a school in Madison
county! Our little Missionary church seems bound hand and foot. At this writing, Rev.
Oscar Gray is pastor, and he seems to do as well as circumstances allow.

Perhaps I cannot close this notice of Madison County more profitably than by directing
the attention of the reader to the vast consequences, in the form of false views and false
practices, which came of one man's decisions. Rev. William Harris decided to follow Mr.
Crutcher, and now thousands of people walk in his track as anti-Missionaries.

PERRY AND HALE COUNTIES.

At Salem Church, near Greensboro, the Alabama State Convention (white) was organized
October, 1823, not quite forty-five years before the organization of the Colored Baptist
Convention in 1868, and its first anniversary was held at Marion, in Perry County.

Reference is made to these facts in order to introduce other facts bearing a closer relation to ourselves. Within a circle of twenty-five miles of Marion—and Greensboro, is near this
point—some of the mightiest influences in support of Baptist views have risen up and
gone forth upon the colored Baptists of Alabama. The colored people of Marion, and
throughout the country around, are hardly less noted for their refinement than they are for
their Baptistic opinions. In this section arose those colored men of power and of pioneer

Mrs. A. A. Bowie, Instructress in Dressmaking, Selma University.

fame—Revs. James Childs, the first pastor of the Marion Church (colored); Henry
Stevens, first pastor of the Greensboro Church, and John Dosier, so long pastor of the
church in Uniontown. This point, till right recently, has been the educational center of
our white brethren, and here in Marion, the first colored State Normal school began, as
the result of the influence of the late Hon. A. H. Curtis, of Baptist fame.

MONTGOMERY CITY AND COUNTY.

Baptist principles manifested themselves in this part of Alabama about 1818-19 in the
constitution of the Elim Church, near the city of Montgomery, and Messrs. J. McLemore,
S. Ray, and W. J. Larkin, are mentioned as pioneers.

A STRAW WHICH SHOWS WHICH WAY THE WIND BLOWS.

In Dr. Riley's “History of Alabama Baptists,” we have the following: “A negro slave,
named Cæsar, a bright, smart, robust fellow was ordained to preach. His ability
was so marked, and the confidence which he enjoyed was so profound, that Rev. James
McLemore would frequently have Cæsar attend him upon his preaching tours. He was
sometimes taken by Mr. McLemore into the pulpit, and never failed of commanding the
most rapt and respectful attention.”

To the credit of the Alabama Association, it is written that they bought this man and gave
him his liberty that he might preach among them the gospel of Christ; and it is said, that
though he was as black as a crow, he traveled alone and unharmed on the mission of life.
Thus the negro appears in the foundation of gospel operations in Central Alabama. Here
also appear the victories of the gospel leaven, the triumphs of the love of God over those
hearts wherein Christ was king.

The price paid for Brother Cæsar Blackwell is given as
$625. Catching inspiration from the encouragement before them in the form of their
brother Cæsar Blackwell's success, and the good will of the Christian white people to
whose fellowship they belonged, Nathan Ashby and Jacob Belser (colored) soon became
active workers.

TUSCALOOSA AND JEFFERSON COUNTIES.

Perhaps the first church (white) organized in Jefferson county was organized about the
year 1818. Dr. Holcombe's history tells us that in 1823 the “Rock Creek Church,” in
Tuscaloosa county, received into its membership from South Carolina an African
preacher, Job Davis. Mr. Holcombe says of him: “He was an acceptable preacher, a man
of deep thought, sound judgment, and was well skilled in the Scriptures of Divine Truth.”

The venerable Mr. A. J. Waldrop, of Birmingham, informed the writer that when a little
boy he heard Job preach in a camp meeting. He said: “The meeting had been in progress
a week or so, and mother and father went to the camp on Sunday morning. The meeting
was very cold. Brother Holcombe was wondering who would be the fit preacher to open
the day's services, as Job, now free from his daily toil, walked into camp. As Brother
Holcombe saw him, he remarked: ‘There is our man.’ Job was led up to the stand and
invited to go up and take a seat. Job replied: ‘No, I'll stand down here in front of it.’ Job
then reached back to the top of the stand and took off the Bible and opened it. I can never
forget the deep thrill of devotion which Job's person and manner turned in upon the
audience that day; something of the feeling is with me yet. He had hardly parted his lips
before men and women began to sob. When he was through with his sermon, it was plain
to all that the meeting was no longer a dead meeting. This was the beginning
of a revival which affected much of Tuscaloosa county.”

Mr. Holcombe says of Job, in another place in his book: “Job was brought from Africa to
Charleston, S. C., in 1806; professed religion in 1812; soon learned to read and write;
taught Sunday school for two summers in Abbeville district, S. C.; licensed to preach in
1818; came to Alabama in 1822; died November 17, 1835, in Pickens county. He lived
the Christian, he died a saint.”

Further, Mr. Holcombe says: “In those days we had but few better preachers than Job.”

Thus it appears that not only in wars for independence, but in gospel labors as well, the
negro is in the foundations of this country.

Rev. Prince Murrell, who had bought himself some time before the days of the
Emancipation, opened the work at Tuscaloosa on the dawn of freedom. Rev. Messrs. M.
Tyler and M. D. Alexander came into the van at Lowndesboro.

LEE, MACON, BULLOCK AND BARBOUR COUNTIES.

At Tuskegee, in Macon, was the Rev. Doc. Phillips (a blacksmith), a man who, it seems,
refused to accept his freedom at the hands of his white brethren in order that his
preaching might be more acceptable to his people in slavery.

At Auburn, in Lee, was the Rev. Thomas Glenn, a man respected and trusted no less by his white neighbors than by his own people for his genuine piety and honorable life.

In Barbour and Bullock, Revs. Jerry Shorter, M. Coleman, William McCoo and Deacon
J. E. Timothy possessed the spirit of leadership, and moved forward in the work of
organization upon the appearance of liberty. Rev. E. Thornton soon appears.

GREENVILLE, BUTLER COUNTY.

In this town and county the Rev. Stewart Adams is the pioneer. In 1872 or 1873, he was
appointed missionary under the American Baptist Home Mission Society, and was thus
enabled to extend his operations, which resulted in the organization of one of the first
associations (Union).

SELMA.

Somewhere between 1840-45, a colored church was organized in Selma, the first colored
leader of which was a Mr. Samuel Phillips, a man who obtained his liberty (so the late
Mr. A. Goldsby reported) by some service he rendered the country in the Mexican war.
A. Goldsby and Charles White (late treasurer of our Convention) were principal persons
in the organization.

So much has been said to show the ante-liberty growths. It seems fitting to close this
chapter with the appearance of freedom as the writer saw it.

From the days of my earliest
recollection, freedom's shadowy forms moved before the eyes of the Southern slave. He
felt or thought that he felt—he saw or thought he saw—the touch and visage of
approaching liberty. In subdued tones it was whispered upon ears that could be trusted,
that slavery, with all its accompanying horrors, was soon to be a thing of the past. Praying
bands were organized and met in distant groves to pray for liberty. Gathered beneath the
sighing trees and nightly skies, they whispered their agonies upon the ears of the
Almighty—whispered lowly, lest the passing winds should bear their petitions to the
ears of the overseer or master. And often—as with Daniel and, his companions in
Babylon—the God who reveals secrets to them that love him, uncovered
before our minds coming events, which caused us to laugh and cry. But we kept these
things in our hearts, and it was a wonder to all around that the slave could sing in his
furnace of hot afflictions. God, in unfolding hope, was with us in the fire, and so we were
sustained.

DREAM TELLING.

They fall to dreaming: Contending armies are seen in battle, and the one favorable to the
liberty of the slave is seen to prevail. Old trees appear to wither and disappear before
trees of new sort.

The war cloud bursts and the slave mingles his prayers with the roar of the booming
cannon, tarrying on his knees while the American soldiery contend in mortal strife. It
was understood to mean liberty. At last the deadly struggle ceased, and emancipation
was declared. It was only the dawning, and therefore the light was dim.

THE BITTER BUD.

One of the saddest mistakes of the slave was, that he thought so muchof the pleasures of
freedom and so little of its weighty obligations. To him, freedom meant mansions, lands,
teams, money, position, educated sons and refined daughters, with the liberty to go and to
act as he pleased. If he might have burdened his mind with thoughts of his sore
destitution of heart, of intellect, of purse; if he might have thought of his poverty as to
skill in the arts, sciences and professions of life, as to social status, as to domestic
relations, as to opportunities to succeed in a wrestle for life by the side of the victorious
white man—if he might have seen that to make himself a strong manhood was his first
and his most important duty—if his mind might have been full of these thoughts, it had
been a thousand fold better for him. But, as his mind was on pleasures, he was
disappointed when they proved only phantoms, and hence the bud of liberty was bitter.

Indeed, to those who had the ability to discern, the first view of liberty was frightful in
proportion as it was seriously considered. Naturally, as the shackles suddenly fell off,
there was such a forcible rebounding of life, as in many cases made liberty mean license
to live idle and lewd.

I can never forget my first impressions at the full view of freedom. O, what helplessness
appeared in our condition!

Every day, for weeks, shoeless and hatless men and women, with half naked, hungry
children, passed through the little town where I lived, not knowing whither they went,
what were their names, nor what they sought. A certain man, when I first met him, was
introduced to me as Mr. M—. A little after this, I was surprised to find that he was not
Mr. M—, but was Mr. R—. And my ability to be surprised was considerably lessened
when I finally learned that Mr. R— was now Mr. H—.

Long and anxiously I waited for the appearance of some great colored men to assume
leadership in matters of religion and education, but I waited in vain. My heart ached as
though it would break, and was at last only partially relieved of its weight when my
brother (Rev. J. Gomez) and I had built an humble house in which to worship God and
teach the children. Into this we, boys though we were, called the people to meet to hear
the reading of the Scriptures and to pray.

ORGANIZATION IN ALABAMA.

In 1864 there were four Colored Missionary Baptist Churches in Alabama, owning
property worth about $10,000. Two of these were located in Mobile city—the Stone and
the

Rev. L. S. Steinback in the Act of Baptism.

St. Louis Street Churches. Another was located in Selma, and is now known as the First
Colored Baptist Church.

Of course there was no association, no convention, no graded school of learning. The
colored people of Mobile enjoyed superior advantages over those of other sections of the
State and hence many of them had made fair attainments in letters. But in all the State
there was but one Baptist preacher, to the writer's knowledge, in April, 1865, who could,
with any degree of honesty, claim to be an educated Baptist negro preacher. This was
one Rev. Moses B. Avery. I think he is now in Mississippi. Anyhow I know that soon
after the close of the war he joined the Methodist brethren and left the State. It will be
seen, therefore, that he was no help to the Colored Baptists of Alabama.

The change which the war had wrought as to the civil status of the black man, changing
him from slave to freedman, affected his church standing, so that ex-master and ex-slave
did not quite fit each other in the old “meeting house,” as they had done in days of yore.
There was restlessness on one side, and suspicion on the other. The black man wanted to
go out and set up housekeeping for himself, while the white man in most cases feared and
hesitated to lay on the hands of ordination. We did not know each other. The “negro
preacher” on one side of the river had but little opportunity to know his brother on the
other side. Truly our beginning was dark and chaotic.

It is said that necessity is the mother of invention. In all ages of the world, and with all
peoples, want—a sense of need—has gone before human creations. The black man of
the South was like, in this, the balance of human kind. When set at liberty, he was for
some time lost in looking upon the wonderful changes that had passed over him. But
when he came to himself he began slowly to realize his needs. He
began, for example, to feel the need of church and of school, and out of this feeling of
want on these lines there arose thought, discussion, plan, action. Those who were of like
faith and gospel practice began to meet for prayer and for conference, and at last to unite
in church covenant, forming churches. Then churches, under the leadership of
progressive men, were joined in associational compacts. They met first only to sing and
pray, and listen to talks from white brethren. Want increased; burdens increased; the
horizon of duty and possibility widened. Under a sense of duty and repeated exercise,
mind and heart developed into greater strength and into greater capacity for thought, plan,
speech, and execution. Kindred spirits sought each other's fellowship and counsel, and
talked about the work which might be done. Soon it was felt by some that a general State
Convention was both necessary and possible. The desire, plan and call for such an
organization ripened among the brethren at and around the Capital City. Perhaps
Montgomery was foremost, for the reason that here was the legislature, and here the
colored people saw most of deliberative bodies, and heard most about their needs and
opportunities.

Mrs. Dinah Smith Jordan, Birmingham, Ala.

II. THE STATE CONVENTIONS
FIRST SESSION.

The Colored Baptist Convention of Alabama was Constituted December 17, 1868, in the
Columbus Street Baptist Church, in the city of Montgomery.

About twenty-seven churches were represented. About $150 was collected, and Rev.
Washington Stevens was made Missionary.

SECOND SESSION.

This session was held in Montgomery in 1869, and the officers of the previous year being
re-elected to their several
positions. Revs. Wm. McCoo, of Bullock county; P. Murrell, of Tuskaloosa; John P.
Lucas, pastor of Mt. Meigs; Henry Clark, of Opelika; B. Burke, of Mobile; Frank
Quarles, of Georgia, and H. E. Talliaferro (white), agent for the American Baptist Home
Missionary Society; Lewis Brown, of Sumter county; A. Cunningham, of Conecuh
county, and James Caldwell, of Marengo county, appear in the roll of this session. Fifty
or sixty churches were represented; several hundred dollars were raised; the missionary
was short in his collections; Home Mission Society was endorsed.

About $300 sent in by the churches: twenty-eight churches report Sunday Schools; three
Associations appear by their messengers.

FIFTH SESSION.

Held in Selma, November,Tuscaloosa, November, 1873. 1872. Officers of previous year re-elected. A committee is
appointed to confer with the white Convention in session in Eufaula. Two more
Associations are enrolled. $300 or $400 collected.

“Resolved, That we plant in the State of Alabama a theological. school to educate our
young men.”

This threw life and aim into the Convention and the signs of activity immediately
appeared. Four other Associations entered. Lively discussions ensued. The white
Baptist Convention assembled in the same city at the same time advised against the
educational scheme. The question whether God needed help in preparing his ministry— the question
which fifty years before had agitated the white Convention of Alabama— was now stirring the souls of black men. Sunday Schools were allowed representation in
the body.

SEVENTH SESSION.

Held in Mobile, in the St. Louis Street Church, November, 1874. Officers of previous
year were re-elected. Brother
McAlpine's school resolution was endorsed and ordered on the minutes. On motion of
Brother McAlpine the following persons were appointed a committee to manage the
school project: Revs. A. Butler, W. H. McAlpine, H. J. Europe, H. Thompson and the
writer. Brother McAlpine was authorized and requested to spend six months as
missionary and agent of the Convention. Much praying.

EIGHTH SESSION.

Held in Mobile, November, 1875. The officers elected were as follows: Rev. J. A.
Foster, president; Rev. M. Tyler, vice-president; Rev. J. W. Stevens, corresponding
secretary; Rev. Thomas Smith, treasurer, and Rev. C. O. Boothe, clerk. Ten Associations
were enrolled this year. Brother McAlpine reported $90 in favor of the Convention as the
result of six months' work. The body was never so much aroused as during this session.
Some trouble arose over contentions among the churches in Mobile. Rev. W. H.
McAlpine was appointed missionary and agent of the Convention for the ensuing
conventional year. Rev. C. O. Boothe was appointed, with Brother McAlpine, to aid in
searching for a suitable location for the proposed school, and was authorized to call the
attention of our Northern brethren to our needs and operations regarding educational
facilities in Alabama. Never did any set of men appear to be more earnest and
enthusiastic. Every eye was on McAlpine as the leader.

This session of the body may be denominated “The Eventful Session.” Here the sainted
Woodsmall was met for the first time, and bore the Convention the following:

“INDIANAPOLIS, IND., November 11, 1876.“Dear Brethren of the Convention:

On behalf of the Indiana Baptist State Convention, I
greet you with this epistle, bearing their congratulations and sympathy. We are engaged
in a common cause with you—the cause of our blessed Lord and Master. So we strike glad hands with you for a renewal and continuance of the gospel warfare till Jesus
comes.”

This bore the signature of Dr. Wyeth, editor of the Journal and Messenger, and the Secretary of the Indiana Convention. This was good tidings, and the information that
Brother Woodsmall had come to hold Ministers' Institutes among us was still better tidings. Thenceforward we were to drink from a very high type of manhood.

Revs. W. J. White, F. Quarles, and Bryan, of Georgia, came with propositions from the
Georgia Convention that Alabama should give up her school project and join Georgia in
building a school at Atlanta.

A letter received from, Dr. S. S., Cutting, corresponding secretary of the Home Mission
Society, to the clerk, informed the Convention that his board had no help for our school
enterprise in Alabama, and favored our union with Georgia. A communication from the
white Baptist Convention containing the following, was read before the body:

“Resolved, That we deem this a suitable occasion to express to our colored brethren an
abiding interest in their welfare, both temporal and spiritual.

“JOHN HARALSON, President.”

Brother McAlpine turned over $1,000, which he had raised for the proposed school, and
again took the field

The clerk, as committee on location of the proposed school, reported that if the school
should be located at Marion, Ala., our students could obtain scientific and literary
training in the State school at that point, in which case, the Convention would only be
obliged to furnish theological instruction. The Convention did not decide as to the course
it would be best to pursue. Brothers Pettiford and Barton joined the work in this session,
and the former took a prominent position at once.

TENTH SESSION.

Held in Eufaula, November, 1877. The officers of the last convention were re-elected.
The school project was turned into the hands of the Board of Trustees elected at the
session of 1875. The report of the Board of Trustees recommended that the school be
located at Montgomery. When a motion by Hon. A. H. Curtis to substitute Marion had
been lost, Rev. E. K. Love, of Georgia, moved to substitute Selma, which was carried by
a majority of three. The Board was authorized and instructed to begin operations. Revs.
W. H. McAlpine and W. J. Stevens were put out as missionaries. Before leaving Eufaula,
the Board appointed a committee to act on their behalf with regard to the management of
the school. At a meeting of the Board held in Selma, December 20, the committee
reported : “Your committee has been unable to find a suitable house for rent in which to
commence school for less than $27 per month. There are one or more buildings here that
may be purchased at quite a reasonable figure. W. H. McAlpine, J. Blevins, H. Stevens,
committee.”

At this meeting there were present the following trustees, besides those above mentioned:
M. Tyler, C. Blunt., J. W.
Stevens, J. Dosier and A. H. Curtis. Revs. W. H. McAlpine and J. Blevins, with Bro. A.
H. Curtis, were empowered to act as Executive Committee of the Board. After some
discussion as to whether to rent or purchase, it was voted to rent, and not to pay over $15
per month. The Committee was so instructed, and was further instructed not to assume
over $50 per month for teaching force. The Committee elected Mr. H. Woodsmall, of
Indiana, and he at once opened the school in the St. Phillip Street Baptist Church.

On May 30, 1878, the Board held another meeting in Selma. Present: Revs. M. Tyler, J.
Blevins, G. C. Casby, Thomas Smith, J. Dosier, H. Stevens, W. H. McAlpine and C. O.
Boothe. At this meeting the Committee were authorized to purchase the “Old Fair
Grounds” for $3,000. The Baptist Pioneer was started, with W. H. McAlpine, editor; J.
Dosier and C. O. Boothe as assistants. The Committee, to the great satisfaction of the
Board, reported that the St. Phillips Street Church had donated to the school the use of
their audience room, the oil for lights, and fuel, and also that the services of Bro. W. R.
Pettiford had been secured at a cost of $20 per month, allowing him time to take lessons
in theology.

Held in Marion, November. 1878. The officers of the previous year were re-elected, with
the exception of Rev. Boothe, who had been appointed Sunday school missionary for the
State, under the American Baptist Publishing Society. Bro. N. R. Nickerson was elected
clerk.

The Trustees reported that the Old Fair Grounds had been secured, and that the school
was in operation. One thousand dollars had been paid on the grounds; $545 had come
from the North. Three teachers were supported without charge to the State—Misses
Emma Jordan and Emma Heustis, and Mr. M. W. Alston.

Thus the school began. About $2,000 reported.

TWELFTH SESSION.

Held in Opelika, November 12-15, 1879. In this session Rev. A. F. Owens joined, and
Revs. A. Butler and B. Burke forsook the Convention. Rev. D. M. Phillips, of Tuskegee,
had left the cross for the crown.

The second $1,000 had been paid on our campus, and $700 worth of improvements had
been added to the buildings. A missionary society organized by President Woodsmall
and operating in the St. Philip Street Church, is reported as giving partial support to
Profs. Alston and Pettiford, and to students D. T. Gulley and J. C. Curry.

Brother Woodsmall reported that the Baptist Pioneeris free of debt and has $321.03 in
cash. He had received $2,399—$899 had come from Alabama in tuition and donations, and $1,500 from the North.

The American Baptist Home Mission Society at this time adopted the school and engaged
to give it $2,000 during its session of 1880-81. About $400 were spent on improvements
of school grounds. Rev. Wm. A. Burch, late of Philadelphia, now pastor of the First
Baptist Church in Selma, and Rev. W. W. Cully, a returned African Missionary, were
members of this Convention. Brother McAlpine had raised from all sources 61,976.85.
Before the next session Brother McAlpine at Brother Woodsinall's request, became
president of the school.

FOURTEENTH SESSION.

Held in Mobile, November, 1881. The officers of the previous year were re-elected.
Revs. A. Cunningham, Belleville, J. Blevins, Selma, and J. Cole, Montgomery, are no
longer on earth.

The Home Mission Society gave $3,000 to the present school session. Dr. M. Stone, of
Ohio, taught in the school without cost to the board of trustees.

Before the next session Rev. H. N. Bouey, from South Carolina, became State Sunday
School Missionary.

FIFTEENTH SESSION.

Held in Tuscaloosa, November, 1882. Former officers re-elected, except that Rev. J.
Dosier was made vice-president.

This year, the same as last, Brother McAlpine was retained president of the school.

Total receipts from Alabama, including tuition fees were $2,588. Donation from Home
Mission Society $3,350. The last session made Brother Pettiford financial agent, and the
present session was greatly encouraged in view of his excellent success.

SIXTEENTH SESSION.

Held in Selma, November, 1883, in the First Colored Baptist Church, of which the writer
was pastor. Rev. E. M. Brawley, late of South Carolina, was made president of our
school, Rev. W. H. McAlpine having resigned in his favor.

Held in Mobile, November, 1884. Officers of 1882 and 1883 were re-elected; $3,224
reported as coming from the State.

Before the next session “The Minister's Union” was organized in Talladega, with Rev. C.
O. Boothe as secretary, and W. H. McAlpine, president.

EIGHTEENTH SESSION.

Held in the Sixteenth Street Church, Birmingham, November, 1885. Officers of previous
session re-elected. On the 10th of November, one day prior to the sitting of the
Convention,
the Ministers' Union met and appointed a committee on the character of the author of this
pamphlet, and which reported the following:

“We, your committee appointed on Bro. C. O. Boothe, beg leave to submit the following:
On account of the complications of his marriage relations, his oppositions to the State
work, and on account of his want of loyalty to truth, we recommend that we withdraw
from him the hand of fellowship as a minister. C. S. Dinkins, J. Q. A. Wilhite, J. Dosier,
committee.”

The brother, who was excluded (?) by the adoption of this report, asked and was allowed
to put in the minutes of the Convention the following:

“To all who may read the
resolution passed by the Alabama Baptist Ministers' Union bearing upon me, I affirm my
innocence of each and all the charges therein presented, and appeal to the King of Kings,
whose just judgment I patiently await.

C. O. BOOTHE.”

Dark times follow upon the work and upon many individuals. The total receipts for this
year, as reported by Bro. Bouey, were $2,200. Rev. J. P. Barton was made State
missionary, and Rev. J. Q. A. Wilhite was made financial agent of the school.

The school was getting into debt, and serious losses threatened. The founders of the work
were not sufficiently willing to confer with each other.

NINETEENTH SESSION.

Held in Opelika, November, 1886. The same officers were re-elected, except Rev. J. A.
Foster replaced Rev. John Dosier as vice-president. Rev. C. L. Purce was made president
of the school, Dr. Brawley having resigned. The school was $6,000 or $7,000 in debt. A
resolution looking toward moving the University from Selma was adopted. Marion was
proposed instead of Selma, and the larger cash donation was
to fix the location. The contest was heated, and here and there rather ugly. The Baptist
Leader favored Marion. Finances were rather short. Revs. G. W. Berry, from South
Carolina, and E. J. Fisher, of Georgia, were present at this session.

TWENTIETH SESSION.

Held in Montgomery, in the Columbus Street Church, July, 1887. The Ministers' Union
rescinded their vote passed in Birmingham in 1885, bearing upon the character of Rev. C.
O. Boothe. Rev. W. R. Pettiford, of Birmingham, was elected president, and Rev. R. T.
Pollard, clerk. Rev. William J. Simmons, of Louisville, district secretary of the American
Baptist Home Mission Society, and Bro. Woodsmall, were present. Mrs. M. A. Boothe,
president of the State W. C. T. U., addressed the Convention. Mrs. C. Thompson, agent
in Alabama for the Women's Home Missionary Society of Chicago, also spoke. Stormy
time, and no small amount of bitter feeling. The financial vote sustained Selma, and the
University remained at the home of her childhood.

Held in Tuscaloosa, July, 1888. Officers of previous year were re elected. About $4,000
was raised this year. Dr. W. J. Simmons, district secretary of the Home Mission Society,
was present with plans for missionary co-operation with our State, which were endorsed.
Some of the school grounds had been sold to meet debts, six acres having gone to meet
the $7,000.

Rev. W. R. Forbes, of Virginia, pastor at Eufaula, was
present. The board recommended Rev. W. H. McAlpine as State Missionary under the
joint plan with the Home Mission Society.

TWENTY-SECOND SESSION.

Held in Selma, July, 1889. Officers of previous session were re-elected. Rev. C. S.
Dinkins, having severed his connection with the faculty of the University, was
successfully operating an academy at Marion in connection with his pastorate. This
project the Convention, on motion of Rev. A. N. McEwen, endorsed. Rev. C. O. Boothe
was appointed General Missionary of Alabama on the joint plan with the Home Mission
Society. This year our women, under the leadership of Miss S. A. Stone, gloriously
rallied to the support of the University. About $5,700 was raised in the State. Rev.
Washington Stevens, Montgomery, and Deacon D. Lane, Greensboro, had passed away.
Time of session was again changed to November. Brethren R. T. Pollard and D. T.
Gulley made Sunday Missionaries under the Publication Society on the joint plan.
During this year, in May, a jubilee meeting was held in Selma and over $2,000 was
raised. In this jubilee meeting we met Rev. H. Stevens the last time on earth.

TWENTY-THIRD SESSION.

Held in Sixth Avenue Church, Birmingham, November, 1890. The officers of the
previous session and all the missionaries were re-elected. The Home Mission Society
gave about $6,000 to Alabama, including $2,600 given for University buildings. The
financial agent, President Purce, and the missionaries all made very encouraging financial
reports—thousands of dollars having been collected ($5,400). Dr. W. J. Simmons and
Rev. Henry Stevens crossed the dark river this year. Drs. Clanton and Brawley were
present. This was
a good session—debts fast disappearing under the industrious and wise financiering of
President Purce and Agent Wilhite. The missionaries were continued.

The Baptist Leader (once The Baptist Pioneer), which for several years had been
successfully run by Editor McEwen, was continued under its old management.

This year, in July, a Baptist Congress was held in Montgomery in the Dexter Avenue
Church. It was entertaining and instructive. Also in August a State Sunday School
Convention was organized in Union Springs, with Rev. S. Jones as president, and is still
doing a grand work, Brother Wells being still presiding officer.

TWENTY-FOURTH SESSION.

Held in Peace Baptist Church, Talladega, November, 1891. The same officers were re-elected,
and also the same missionaries, except that Rev. C. R. Rodgers was chosen to fill
the place made vacant by Bro. Pollard's resignation. A grand session—never before in
our history had our business seemed to be so much in the hands and hearts of wise,
cultivated men and women. The Rev. Mr. Parks and Hon. James White, of Chattanooga,
were with us. The mayor of Talladega, pastors of white churches, and everybody else,
gave us a word of encouragement and expressed themselves as pleased and profited by
our presence. Prof. Peterson, a recent member Of the faculty of Selma University, was
introduced to Alabama Baptists. One hundred and fifty churches and forty associations,
besides Sunday school conventions and Sunday schools, were represented by two
hundred messengers. The year's income from all sources was reported by financial agents
as footing up to $12,440. Statistical secretary reported as follows: “Seven hundred and
eighteen churches and fifty-eight associations.
Twenty-eight of the associations give an aggregate membership of 83,000. Thirty
associations have failed to report their numbers.”

Dr. C. S. Dinkins had been operating an academy at Marion, for the use of which he had
paid $1,000. Our school property increased in value from $3,000 to $30,000. The
president of our Convention, W. R. Pettiford, was at this time president of a successful
banking enterprise. Last, and perhaps least, one of our number had made an humble
contribution to the literature of the denomination in the form of a little book entitled
“Plain Theology for Plain People.” Thus had we grown in twenty-four years.

Before the next session Dr. McAlpine was made teacher of institutes, under the Southern
Board.

TWENTY-FIFTH SESSION.

Held in Franklyn Street Church, Mobile, November, 1892. Dr. Dinkins was elected
president, and Rev. J. P. Barton, vice-president. With these exceptions, the old officers,
as well as missionaries, were continued. Editor W. H. Stewart, of Kentucky; Dr. Clanton,
of Louisiana; the Rev. Mr. Luke, field secretary of the Foreign Mission Convention;
Revs. T. L. Jordan and C. L. Fisher, of Mississippi, were present. For the most part, this
was a good session. However, there were signs of a rising stormcloud, which, it was
feared, foretold approaching evil; and perhaps a clogging of our educational and
missionary operations would then soon come. A good money showing was made, and
new financial plans were adopted. Dr. Pettiford was appointed financial agent and
secretary. It was decided to attempt to establish two academies—one in Mobile and the
other somewhere in Northern Alabama. Before the next session of the Convention, Rev.
C.
O. Boothe resigned his position as general missionary of the State and pastor at Meridian,
Miss. Dr. Purce severed his connection with the University, and Dr. C. S Dinkins was
elected president in his stead. A division of the denomination was threatened in
consequence of the presidential changes.

Again our debts were beginning to be a menace.

TWENTY-SIXTH SESSION.

Held in Eufaula, November, 1893. Rev. J. P. Barton of Talladega, was elected president,
and Rev. R. T. Pollard, secretary. Hon. Ad. Wimbs, of Greensboro, was a member of this
Convention. Drs. Morehouse and McVicar, of New York, were with us; also Dr.
Crumpton, who represented the Southern Baptists. Many changes were made upon the
Board of Trustees. A committee was appointed to plan a change in our school charter.
The session was stormy and far from pleasant. Dr. Pettiford made a good financial
report. Rev. S. L. Ross was Sunday school missionary. Dr. Dinkins made a good
beginning as president of Selma University. Rev. Lewis Brown was elected treasurer.

TWENTY-SEVENTH SESSION.

Held in Mt. Zion Church, Anniston, Ala., November, 1894. Rev. J. P. Barton was again
elected president, and Rev. R. T. Pollard continued as secretary. Times peculiar and
money scarce. President Dinkins had prevented any increase of the debt of the
University, and continued to grow in favor with all sections. The session, however, was
not so orderly as it might have been, if there had been less personal feeling and
ambition, and more real humility and consecration.

COMPARISONS.

True, our white brethren were hindered by the wild forests, which were pathless and
bridgeless, fieldless and cribless, and by the savage beasts and friendless red men, as well
as by the slowness of travel, but after all, we may be permitted to compare our progress
with our white brethrens' struggles on educational and missionary lines; and I think the
foe will feel more hopeful of us, while the friend will see reason for encouragement and
pleasure. The white Convention organized in Salem Church, near Greensboro, in
October, 1823, but they did not begin a school till 1834—eleven years. We organized in
1868 and started a school in 1878—ten years. Their school continued only about five
years, when their property was sold to pay their school debts. Our school still continues
at this writing—1895. In 1839, they passed a resolution to encourage young men to
study for the ministry under capable pastors, and the money of the Convention was
ordered to be paid out in support of operations on this line.

They now owe on Howard College, so I am informed, some $30,000 or $40,000 in the
form of a bonded debt, the interest on which they find it hard to pay. Indeed, I very much
regret to hear that they are thinking of making an assignment in the interest of their
creditors. On careful examination of the records of the Convention, we come upon the
following important facts and lessons:

1. The blindness of the leadership as to the work to be done.

In the jubilee meeting, Rev. H. Stevens, said: “When I resolved in 1868 to meet the call
of the Montgomery Church for a Convention of delegates, I didn't see what we could do.
I went only out of some sort of curiosity to meet other brethren, and to look on. I got a
little light before I reached Montgomery, as I listened to some things Brother McAlpine
had to
say along the way. And I was not much better off when the Convention closed. I did not
know what they were talking about one-half the time.” But few saw one inch ahead. The
horizon increased only as we advanced. We grew up with the growth of the work.

2. The power of faith to give form and fixedness to ponderous enterprises.

We vacillated till Brother Woodsmall appeared, so far at least as our school project was
concerned. As the queen bee draws together her wandering swarm and fixes them in
settled habitation and orderly toil, so did this saintly man do for the colored Baptists of
Alabama. And his spirit is still among us.

3. Progress is born of progress.

Because we gained one step, we gained another step. Because we made it to the top of
one mountain, we could therefore make it to the top of another.

III. ASSOCIATIONS,

[Under this head appear many points and facts of local interest.]

ALABAMA DISTRICT.

This District was organized in 1869 by Revs. N. Ashby, M. Tyler, W. Stevens, J. A.
Foster, Wm. Jenkins and other leading men of Montgomery and Lowndes counties.
From their birth to this time, as an Association, they have been leaders in missionary and
educational operations.

They report about 12,000 members. Their annual donation for general purposes averages
$300 or $400. This body contributed largely toward the purchase of our school property,
and now liberally supports the school. Rev. S. Jones, Mt. Meigs, is a strong man in this
Association, and no man in Alabama has done more for the education of his parishioners
than he. Rev. J. C. Curry, also of Mt. Meigs, is one of their

Rev. F. R. Kennedy, Pastor Galilee Baptist Church, Anniston, Ala.

most scholarly men and most able preachers. They talk of dividing into two bodies,
hoping thereby to accomplish more for the furtherance of the gospel.

ALABAMA MIDLAND ASSOCIATION.

Organized in 1889, is a small body operating chiefly in Montgomery county. They report
six churches. Could not ascertain the membership.

Revs. B. Bible, B. Coles, W. Harrison and T. L. Lewis lead them. I submit the following
as good supplementary matter to what has been said of the above Associations:

MONTGOMERY.
THE FIRST COLORED BAPTIST CHURCH

Was organized in the basement of the white Baptist Church (First Baptist Church) just
after the close of the war. The corner stone of their present building on Columbus street
was laid in 1867. Their first pastor was the late Rev. Nathan Ashby, who, prior to the
war, had preached to the colored membership on Sundays in the afternoon, in the
basement of the white church. Mr. Ashby being stricken down by paralysis, closed his
pastorate in 1870. Under his pastorate this church issued the call for the first session of
the State Convention in 1868; hence this church is the source—the mother—of our
Convention.

For a few months the Rev. J. W. Stevens supplied the pulpit.

In 1871 the late Rev. James H. Foster was called to the pastoral office, which he served
for the space of twenty years, leaving it only to answer the summons of his Master to
appear in purer and higher spheres. Under his administration the church increased its
membership from a few hundred to
several thousand. He expended some $10,000 or $12,000 on the present edifice. Under
his pastorate the Foreign Mission Convention was organized in 1880.

After Mr. Foster's death, December 1, 1891, Rev. A. J. Stokes, then pastor at Fernandina,
Fla., was called to their pulpit, and now serves with great success, having added within
the last two months about 500 by baptism. So far, his success is a wonder to the people of
Montgomery. The special item under his administration is the organization of the young
people for training and work.

Old Brother Boykin (about 85 years old) in speaking of the work about Montgomery,
said: “The first colored preacher I saw after coming from Charleston, was Bro. Cyrus
Hale. He came from South Carolina. He was an old man when I first met him. He was
well read, was a good preacher, and the white people 'lowed him to go anywhere there
was a call for him. He was the father of the work in this section. Following him, was Bro.
Jacob Belser, and then came Bro. Nathan Ashby. Brother Hale must have been ordained,
for he used to baptize in slavery time.

While we were worshiping in the white church, we had some 'sistant deacons—Bros.
Fayette Vandeville, Jerry Fye, Peter Miles and Abe Blackshear.”

Rev. William Jenkins relates the following: “I was born in Montgomery in 1836, and
have been here every since. I began to speak in public in 1852, and continued to speak in
the city and on neighboring plantations all the while. I was allowed to read the Bible, but
I had rather been caught with a hog than with a newspaper; because, for the hog, I was
likely to get a whipping; but for the newspaper I might get a hanging. And there was
some faith them times. On a plantation out here where I used to preach, there was a
balloon coming down one day. The overseer and the people saw it, and
as that was a new thing with them, it frightened them, and everybody fled except one
brother, who, on seeing the man in the balloon, and believing that it was the Lord, ran
towards the descending balloon, exclaiming as he looked up: ‘Lord, I's been looking for
you for so long a time, and now you's come at last!’ The balloon man said: ‘Go away,
boy; I'm nothing but a man.’”

Montgomery is no longer what it was when, thirty years ago, Bro. Ashby spoke in the
afternoon in the basement of the white church. Six colored Baptist churches now worship
within the city and suburbs of Montgomery. The edifice of Dexter Avenue Church,
standing near the first capital of the ex-Confederacy, is one of the most substantial and
neat brick structures hi the city, and the congregation which worships therein are people
of money and refinement. Messrs. H. A. Loveless, the coal dealer, William Watkins, the
contractor, and Charles Steers, the upholsterer, are owners and managers of large affairs,
involving thousands of dollars.

The colored people of this city own many hundred thousand dollars in real estate. Mr.
Billingslea, the barber, is said to own $300,000. Dr. Dorsett runs a successful drug
business in one of the lower departments of a two-story brick building owned by himself.
The widow or the late Hon. James Hale was built and is maintaining an infirmary for the
sick poor people of her race.

Contrast this state of things with thirty years ago, when the colored people, like “dumb
driven cattle” before hound and lash, wended their way in the “death march” of slavery,
and ask if the negro of to-day is the negro of thirty years ago. There is on Dexter avenue,
in the city of Montgomery, an old brick building wherein the trader used to pen his slaves
to await his purchasers. Herein the
writer organized the Dexter Avenue Church. Compare the occupants of the slave pen
with the audience in Dexter Avenue Church.

DEXTER AVENUE CHURCH.

This church is a secession from the Columbus Street Church, occurring in the latter part
of the year 1877. Its first meeting, with a view to organization, took place in the parlor of
Mr. Samuel Phillips. The chief persons in the constitutional membership were Messrs.
Samuel Phillips, John Phillips, Alfred Thomas (the father of Mrs. S. H. Wright), C.
Sterrs, William Watkins and H. A. Loveless. The meeting for the recognition of the
church was held in a hall on Dexter avenue, January, 1878, which in former days had been
used as a slave trader's pen. Dr. J. B. Hawthorne, pastor of the First Church (White),
with his deacons, represented the white brethren, and Rev. J. A. Foster, pastor of the
Columbus Street Church, represented his church.

The writer was the first pastor, but owing to embarrassments which soon followed, he did
not remain long in charge of the work. Revs. J. W. Stevens, F. McDonald, J. C. Curry, A.
F. Owens, T. Fryerson, A. N. McEwen, Dr. Langridge and others followed in the pastoral
charge. The progress of the church was rather slow till the time of Mr. McEwen, under
whom their present beautiful building was erected. The present pastor, Rev. R. T.
Pollard, seems to be appointed the task of leading not so much on lines of material
development as in lines of spiritual growth. Many other good and pious persons have
been added to their number, so that no church in the State can now boast of a people more
thrifty, aspiring
and refined.

and Tallapoosa counties. In the beginning of Selma University they contributed largely
toward its establishment, and have since given it liberal support. Lately, however, they
are struggling, under the leadership of Mr. and Mrs. Wells, to plant a school in Opelika.
They number about 8,000 members.

The school project in Opelika speaks well of its supporters and deserves to succeed. May
God bring them in the path of success. The writer regrets to record that he saw something
at one session of this body that was by no means creditable to it. It was this selling
business. The grounds about the church were almost covered with cake stands, etc., and
the sermons could scarcely be heard for the noise made by the salesmen. Associations
ought not to meet with any church which does not pledge itself to keep such off the
grounds. The Associations of our white brethren are not troubled with such ugly conduct.
The communities in which religious bodies convene should do all in their power to bring
about the devotional spirit, the spirit of sincere worship.

Messrs. J. Coles, W. Cooper and J. W. Carroll have served as clerks. They, too, are
recorded as contributing for educational purposes.

BETHLEHEM ASSOCIATION.

This association was organized in 1868, and has given more students to Selma University
than any other association in the State, nor has any other been more liberal in its gifts of
money. A calculation would, perhaps, show that they had not paid so much as the
Alabama District and the Uniontown, but it will be remembered that those are the giant
associations, having 10,000 or 12,000 members, while this body has not more than 6,000.
Rev. C. Roberts, one of the founders of this body, in his opening speech before the
session of 1892 said: “When we began, not one among us could write. We organized in
Tuscaloosa, and when the work was done, it seemed so insignificant an idea that we had
attempted to constitute and operate an association that it took us two days to accept and
recognize what we had done. But see what we are now, and what we have done! Of our
own sons and daughters, we have with us to-day teachers of the State schools,
teachers in universities, teachers of music, persons of character and of learning. I never
in my life, thought I would see so much education in black people.” The “Jones Creek
Church,” the church with which the association had convened in the above named
session, was the name borne by the white church organized about 1830, which long ago
had become extinct. Rev. L. Brown, who now owns a good part of his old master's
plantation, presided at this session, and Rev. I. Dawson was clerk.

Rev. Daniel Griffin, pastor at Gainsville, has especially commended himself for his
studiousness, spotless name, and earnest work. Many of our best young men, teachers
and preachers, come of this association.

BIBB COUNTY ASSOCIATION.

Organized in 1885, report a membership of about 8,000. The post offices of their several
churches are given as follows: Calera, Jemison, Strasburg, Lomax, Clayton, Shiloh,
Randolph, Traveler's Rest, Maplesville, Briarfield, and Ashley.

LEADING MEN.

The list which the writer found was not full, but we have the following: Revs. H.
Zimmerman, Clanton; H. E. Make and A. Thomas, Calera; C. Gentry, Randolph. I am
informed that Revs. J. R. Scott, J. S. Printice, J. W. Witherspoon and W. T. Goodson are
also members of this body.

Rev. D. M. Coleman deserves praise for his persistent
struggles after education. In spite of every hindrance he, at rather a late point in his
young manhood, started and completed a course in Selma University.

EAST PERRY COUNTY ASSOCIATION.

Organized in 1885, is a small body, and the Writer has learned but little of them.

Organized in 1867, is perhaps the oldest Colored Association in Alabama. Its chief
founders were: Revs. William McCoo and Jerry Shorter, and Deacons J. E. Timothy, of
Eufaula, and Byrd Day, of Glennville. This body is peculiarly organized on some lines.
For example: Their Sunday School work is divided into districts, which districts, under
their several leaders, bold so many meetings a year at different centers of the population.
A carefully prepared program is carried out, led on by certain persons who have been
previously named and informed. And they have a preachers' association.

Bro. Byrd Day, a pioneer in this part of the State, relates the following interesting story:
“As I could read in the days of slavery, and as the people on the place wanted to know the
sayings of God, as they called the Bible, they bought me a
Bible and got we to read for them. We slaves were allowed night farms in those days.
An acre or so of land was given to each person wanting to work at night. Well, in order
that I might study the Bible, the other slaves on the place worked my patch for me. So I
studied the book and read it to them.”

The writer once spent a month in Eufaula giving Bible instruction to ministers, and was paid by the “Ministers' Association.”

FLINT RIVER ASSOCIATION.

Organized in 1884, is a small body of less than 1,000 members, and is the result of a
secession from the Muscle Shoals Association. Rev. F. A. Chapman is its principal
founder and perhaps is their strongest man.

The writer has greatly enjoyed their quiet spirit and earnest labors. However, he saw at
their last session (1894) a rather ludicrous point or gesture in the pulpit exercises. A
brother, who is known to be an upright man, as well as a very earnest and industrious
man, was making some remarks on the closing sermon of the session, when, becoming
very happy, he made a leap upward, which caused his brethren to fear lest there would be
a bruise, either in the ceiling, or on top of the minister's head. I would have, if I could
have done so with propriety, urged the brother to remember that “bodily exercise profits
little, while godliness is profitable unto all things,” and that “the spirit of the prophet is
subject to the prophet,”
and “let all things be done decently and in order.” However, I remember the day when
most of the white preachers in Alabama had in their sermons what some people are
disposed to call “the holy tone,” which was often accompanied by quite a lot of physical
exercise. This has become a thing of the past with them in proposition, as they by
culture, have been raised to see that Christianity is Christly believing and Christly living.
By the same process, the same conditions will come upon us. So, we will still labor and
still wait.

FRIENDSHIP WESTERN UNION ASSOCIATION.

Organized in 1891, is a small body operating in a section lying South of Anniston and
Oxford.

Organized in 1874, is operating in Coosa and Elmore counties. Their membership is
about 2,000. They have been rather separated from the general work, but perhaps, it is
owing to the fact that their location has made it rather difficult for those who have
represented the enterprises of the denomination to reach them.

Organized in 1874 by Revs. W. H. McAlpine, J. R. Capers, and William Ware, with other
leading men; occupies the chief mining regions of Alabama. Their last minutes give the
following churches and ministers:

As educators, they have Messrs. T. H. Posey, J. C. Barker, F. P. McAlpine, and A. J.
Edwards.
Rev. L. D. James is missionary of their district. Their membership is about 6,000, and
their church property is worth not less than $50,000.

BIRMINGHAM CHURCHES.

The oldest church in the city is the Spring Street Church, Rev. L. J. Green's church, but
the Sixteenth Street, Sixth Avenue, and Shiloh Churches are the most influential
churches. The Sixteenth Street Church was organized in 1873, it appears, and her pastors
appear in the following order: Revs. J. Readon, W. Reed, A. C. Jackson, W. R. Pettiford,
and T. L. Jordan. In a property point of view they owe much to Rev. A. C. Jackson,
under whom they obtained the present church lot, three other lots, and a small frame
building, say about $5,000. This $4,000 or $5,000 went toward the erection of their brick
edifice, erected under the pastorate of Rev. W. R. Pettiford. They owe about $3,000 on
their building, the payment of which has been much hindered by the scarcity of money.
In all the most progressive plans of gospel work in this section, this church has led the
way; and their advance on these lines is chiefly due to the presence of Dr. Pettiford and
the missionary ladies. The Sixth Avenue Church is the next to appear. Its pastors have
been: Revs. Silas Jones, T. W. Walker, J. W. White. They have recently offered the
pastoral charge to Rev. J. Q. A. Wilhite, who is expected to assume management this
month (May, 1895). They are in debt also.

The church that is the marvel of the city is the Shiloh, under Rev. T. W. Walker. This
church was organized May 3, 1891, as the result of preaching service supported by a
society known as the “Christian Relief Association.” They now have the smallest debt,
the largest house and the largest congregation in the city. Often when 1,200 or 1,500
people are in the house, a good part of the street is full of persons who are anxious to
approach near enough to hear. Of course the pastor is the source and center of this
successful church, but
he has been fortunate in drawing about him some very business-like as well as very
agreeable people. The following anniversary program, etc., will give in idea of the
church's operations and system. (This program, with facts like it, is given for its
suggestiveness):

The anniversary of the above named church will be held on Friday, the above date, at the
church on Avenue G, between Eighteenth and Nineteenth streets.

All churches in the city and vicinity are cordially invited to be present and take a part in
the exercises, as those present will have the privilege to speak on the subjects after they
have been submitted to the assembly. The following will be the programme for the day.

9:30 to 10 A. M.—Opening.Devotional exercises and responsive Scripture reading.—Psalm 24.10 to 10:30—“The Work of the School,” by Mrs. Laura Emmons. Discussed by Rev. J.
A. Peel, of North Birmingham.10:30 to 11—“The Work of the B. Y. P. U.,” by Miss Georgia Battles. Discussed by
Rev. J. E. A. Wilson, of Pratt City.11 to 11:30—“The Work of the Missionary,” by Miss A. L. Bowman. Discussed by
Rev. V. B. James, of Avondale.11:30 to 12—“Children's Mission Band Society,” by Miss Sallie Bates. Discussed by
Rev. L. V. Ellison.12 to 1 P. M.—“The History of the Church,” by J. M. Ross.
Discussed by Rev. T. W. Walker.
Adjourn to reassemble at 3 P. M.3 to 3:15—Devotional exercises by Rev. William Winters.3:15 to 3:45—“Christian Relief Society,” by J. W. Sampson. Discussed by Rev. G. W.
Parks.3:45 to 4:30—Sermon on “The Progress of the Baptists,” by Rev. W. E. Perryman, of
Pratt City.COLLECTION.4:30 to 5—“Church Unity,” by Rev. L. J. Green. Discussed by Rev. T. L. Jordan.5 to 5:45—“The Church in the Present Struggle,” by Rev. S. L. Belser. Discussed by
Syl. D. Jones.Adjourn to reassemble at 7:30.7:30 to 8—Devotional exercises by Rev. C. H. Hopkins.8—Anniversary sermon by Rev. J. Q. A. Wilhite.COLLECTION.

All are requested to bring their Bibles, as they will be needed.

J. W. Sampson,
J. M. Ross,
REV. T. W. WALKER, Pastor. Committee.The above exercises took place on Friday, and the author of this book was present to
gather evidence of progress.

Closing the chapter on the Mount Pilgrim Association, I submit the following programs
in order to give further light on the general operations in their field.

MT. PILGRIM WOMEN'S MISSIONARY ASSOCIATION.TOPICS.
1894. November—Women of the Bible. December—The Mother's pledge.1895. January—Our State work. February—How to make happy homes.March—Our duty to our country.April—Ways of elevating of our race.May—Our duty to the heathen.June—What should we teach our children.July—Qualifications needed for Christian usefulness.August—Economy.September—Fireside schools.October—Review of the year's studies.

FIFTH GENERAL MEETING OF THE BAPTIST YOUNG
PEOPLE'S UNION OF MT. PILGRIM ASSOCIATION.
December 7, 1894.
10:00 A. M.—Praise service.10:15 A. M.—President's address.10:30 A. M.—What is necessary to Christian growth?11:00 A. M.—How to make a success of B. Y. P. U. in country churches.11:30 A. M.—The importance of good reading matter.12:00 M.—Literature.2:00 P. M.—A model meeting.2:30 P. M.—Address: The work of the B. Y. P. U. in evangelizing the world.3:00 P. M.—Best methods for promoting temperance.3:30 P. M.—Report of local Unions.4:00 P. M.—Business.7:00 P. M.—Praise and conference and collection.8:00 P. M.—Echoes from the Toronto Convention.

These topics, etc., show the lines of thought upon which the mind is working. How
different things are now from what they were in 1835, when Job Davis, the African
preacher, toiled by the side of his fellow slaves all day and dreamed at night of his far off
home over the great sea! Now in the valley where his famous camp-meeting sermon
melted the heart of the white people into a condition of submission to Jesus and into hope
of the coming world—where the black man knew only spade, plow and hoe—we have
the Negro M. D., Negro druggist, Negro dentist, Negro banker, Negro author, Negro
merchant, Negroes worshiping in brick churches, Negro scientists, and white people
using Negro inventions. Here are Banker B. H. Hudson, Druggist I. B. Kigh, Drs. Goin,
Brown, and U. G. Mason, Inventor Andrew Beard, with orators and educators many.
“What shall the harvest be?”

Miss Hardie Martin, Teacher in Public School, Montgomery, Ala.

THE MULBERRY ASSOCIATION.

Organized in 1882, is composed of only a few churches, chief among which we may
mention: Mt. Zion, Mt. Pleasant and Spring Hill, Elba post office; Mt. Calvary,
Damascus and Antioch, Rose Hill post office; Friendship and Pleasant Ridge, Henderson
post office, Mt. Olive and St. John, Luverne post office. They have between 1,200 and
1,500 members.

Organized in 1873, is a small body of very poor churches, located in Jackson county.
There were a few rich slaveholders in said county, among whom was the Rev. Charles
Roach, Sr. On his plantation there were three preachers, one Methodist and two Baptist.
The Baptist preachers were Thomas and Perkins. Like many other ex-slaves, they
retained the name of their master, and became known as Revs. Thomas and Perkins
Roach. Rev. Robert Caver, at an early date after the close of the war, came into the
county a Baptist preacher. These men became the organizers of the work in this county.
The county is no longer so full of colored people as once it was, and hence the churches
are very small and can't support their pastors. Revs.James Larkin, Lewis Roach, T. J.
Roach, Lewis Henshaw, F. Cobb, C. L. Lovelady, J. W. Robinson are doing what they
can to keep up the work but they labor under great difficulties. It is the purpose of some
to attempt to establish a school at Hollywood. If this project should mature there is a
prophecy of better conditions in time to come.

MUSCLE SHOALS ASSOCIATION

Is among the largest and oldest Associations in the State, having been organized in 1869
by Revs. Henry Bynum, Wm. Coleman and W. E. Northcross, aided by Dr. Joseph
Shackelford (white), of Trinity. I was with them as they met in the session of 1893 in the
Courtland Church. In 1827, a Mr. D. P. Bestor, a white minister, preached in this section
and began the work of organizing among the whites. I was told that the white church,
constituted in Courtland in 1827, had long passed away and that of their building “one
stone was not left upon another.” Only the vacant church lot remained to tell of what had
been. The white people were gone we knew not how nor whither, but that the gospel
which they had preached was blooming like a green bay tree in the hearts of their ex-
slaves, this large Association was tangible evidence. The Rev. John Belle reminded his
brethren that the time had been when he was the only man in the body who could write
and when committees went out to consult and agree, and then returned to submit verbal
reports, which he as clerk was expected to formulate. He compared this state of things
with the present condition, wherein the writer was the rule and the non-writer the
exception.

This body is noted for church building. The people in Huntsville and Sheffield owe their
buildings to the plan and liberality of this Association. The Rev. Paul Jones, for many
years their moderator, was full of missionary zeal and wise plans, and pushed things in all
directions. His death caused them a great loss.

They report church property worth about $25,000. Their principal work has been in the
way of starting missions and building churches. They have 6,000 members, and an
excellent territory, but they greatly need a school. Professors H. H. Stewart, of
Courtland, and J. P. Gettis, of Decatur, and Dr. Sterrs, of the same place, are the most
advanced men of their fellowship. Dr. Sterrs is a successful young physician as well as
preacher.

NEW PINE GROVE ASSOCIATION.

Organized in 1878 and is a secession from the old Pine Grove. They have, perhaps, about
2,000 members in the following churches: At Troy—Pine Grove, Holly Springs, High
Ridge, Mt. Olive; Union Springs—Sardis, Low's Field, Lime Creek; Brundidge—Post
Oak, New Hope, Mt. Pilgrim.

Organized in 1871, has about 2,000 members, and are
generous supporters of Missionary and educational enterprises. Their work is managed by
such men as Revs. P. S.
L. Hutchins, B. N. Tubbs, R. E. Brown, L. Abercrombie, T.
Chandler and A. L. Huggins.

They have churches at or near Marion, Hamburg and
Selma. The copy of their minutes which came to the writer's
hand is not sufficiently full to make a good record, as is the
case with regard to other minutes in hand.

OLD PINE GROVE ASSOCIATION.

With headquarters at Union Springs, Bullock county, was
organized in 1870. No section of Alabama affords better talent than is found within the
territory of this Association. The
people of Union Springs are noted for their ability and skill
in business affairs—merchandise, etc.

The brick church edifice recently erected by Rev. W. C.
Bradford and his church in Union Springs, as well as the
large and successfully operated stores, is testimony on this
line.

Rev. J. W. Jett, a man of Virginia birth, is the oldest
member of the body; he was associated with those pioneers
of this section, Revs. Peter Johnson and William Townsend.
Mr. Jett is still strong and active, and is ready for any good
work. Rev. E. Thornton leads this body, and it could not be
otherwise, as no man among them is a mightier and more conspicuous individuality.

PEROTE ASSOCIATION.

Organized in 1880, is not so well known as some other
bodies. From the minutes of 1888 I glean the following: They have a church at Perote, one at Mt. Andrew, one at Fresco, two at Victoria, one at Midway, and one at Pine
Grove. Their membership at this time was small, and the names of some of their chief men appear as follows; Rev. J. H. Burks, W. B. Grubbs, C. G. Wheeler, R. Allen, and R. Dix.

Organized in 1870. Revs. Henry Woods, W. H. McAlpine,
and Isham Robinson were the chief founders of this body.
Talladega county is their main territory, though they have
churches in Coosa, St. Clair and Calhoun counties.

Rev. E. C. Rivers has been for years their efficient moderator,
and Rev. A. A. Battle is clerk. They report their churches
and ministers as follows :

This body is led chiefly by men who have attended Talladega College, some of whom are
not only graduates and
scholars, but are strong preachers of the plain old gospel story.

They number about 6,500 members. Talladega and Anniston are their chief points.
Talladega is the “Old Indian battle ground,” and here the white Baptists formed a church
in 1885. Sister Cain, a member of the Mount Canaan Church,
Talladega, said to the writer: “There was no town here when
I came. The Indians lived here and it was all nothing but
wild woods.” As she was talking, the Talladega College bell
loudly rang out some orders or notice upon the ears of Negro
students. I mused: “How the world changes! About the
years 1820-1830, negro slavery is established in Talladega
county. In 1835 a white church rises up and, unknowingly,
begins to prepare to give birth to a Negro church, which will
give birth to a Negro Association. In 1865 the slave is free,
and in 1870 the white church constitutes the Mt. Canaan
Church (colored), out of which comes the Rushing Springs
Association. And Negro men and Negro women are carrying
diplomas from buildings erected by white Baptists for the
education of white people. All this in less than fifty years.”

THE AFRICAN BAPTIST CHURCH,

In Talladega county, has a rather peculiar history. The
lot was donated in 1849, it appears, by a Mr. William Jenkins,
a wealthy slave owner, who lived about eight miles south of
the town of Talladega. It is said that in addition to the gift
of land and building, he paid a man to teach the catechism to
the colored children, and paid annually $150 toward the salary
of a minister for the colored people who worshiped with this

church. Samuel Jenkins, a slave from South Carolina, was
one of their first deacons.

Pastors.—It appears that the following brethren served
the church at different times in the capacity of pastor: Revs.
D. Reynolds, S. Boils, D. Peeples, W. H. McAlpine, Phil. Davis,
A. Lawler, and Jordan Chapman.

The origin of this church is full of suggestion. It shows
that in spite of the brutalizing influences of the horrible institution of slavery, humanity
and Christianity in the master
often triumphed in deeds of love and mercy in behalf of the
helpless slave. The memory of such men as Mr. Jenkins inscribed upon such times will be
fragrant forever. The plantation to which the above named lot belonged has changed
hands
several times, but this lot is fixed on the records as the property of the African Church.

Honorable mention is made of Rev. Chesley Johnson and
Joe Walker. The latter, it is said, was allowed to give Bible
lessons on his master's plantation. The manliness which
characterizes Mr. Henry Barclay (Mr. Walker's son) and other
decendants, marks Mr. Walker's rare talent.

Revs. A. Clay, J. and E. Mixom, M. Bishop, H. W. Peeples,
and E. W. Deampart are mentioned among their leading men.
Their church property is reported at $8,000.

SALEM ASSOCIATION.

Organized in 1871, is a small body in southeast Alabama.
I have been unable to obtain data from this body. I learn
that they have churches at the following points: Brundidge,
Clintonville, Enterprise, and Cox Mills.

Rev. D. L. Prentice, Aldrich, is doing a very effective
work in the school room, and the people of his town bear the
marks of his pedagogic labors. Their meetings, I mean associational meetings, are
enjoyable and they give evidence of
piety, promise and power.

This body liberally aided in the purchase of Selma University, and has ever been ready
for any and every good work.

SOUTHEAST ALABAMA ASSOCIATION.

This Association operates in the extreme southeast portion of the State. I have not been
able to secure a full statistical table from them.

Part of the statistical table is torn away, but the following appears as the list of their post
offices: Cowarts, Otho,
Crosby, Balkum, Headland, Gordon, Shorterville, Halesburg,
Zornville, Hardwicksburg, Brackins, Choctawhatchie, Columbia, Lawrenceville,
Abbeville, Fort Gaines, Cottonwood. Dothan,
Hilliardsville, Ashford. I give this list because to know the
post offices of the churches is better than to know nothing at
all. They are all right on temperance, and they say they will
license no man to preach who cannot read the New Testament.

SNOW CREEK ASSOCIATION.

Is chiefly located in Calhoun and Etowah counties. At
present their officers are as follows:

Rev. H. W. Whatley, White Plains, moderator.

Rev. William Munds, Anniston, assistant moderator.

Prof. Lydden Green, Oxford, clerk.

This body was organized in 1869 by Rev. Burrell Snow
(whose name it bears) and a few others, aided by the late
Rev. Mr. Jinkins, a white Baptist minister, whose heart and
hand seemed ever ready to help on every good work among the colored people.

Rev. H. J. Hoke, the efficient missionary of Arkansas,
went out from this association. They have something above
2,000 members belonging to the following churches:

These brethren are all O. K. on the leading issues of the
day. Brother Whatley is, in many regards, a very strong
man, hospitable as a host, and genial as a companion, a good
citizen and successful business man.

SOUTHEAST DISTRICT ASSOCIATION.

Confined chiefly to Crenshaw county; was organized in
1879. The writer has attended one of their sessions held east
of Greenville, a few miles from Luverne.

Luverne, Greenville, Glascow, Oaky Streak, Salsoda, Rutledge, Pontus, Shell,
Bradleyton, Pigeon Creek. They hope
to begin a high school, for which purpose they have raised
about $300. It is to be hoped that they will secure their
money against loss. Far too many times money has been
raised for church and school purposes and put into the hands
of men who lost it (?) or loaned it out. Such loose management of funds destroys the
confidence of the people and injures the cause of Christ. I regret to say that they, at the
session referred to, did not unanimously endorse the temperance movement of the day,
though there was a strong sentiment in the right direction. They number about 2,000
members. I was impressed with the natural power of some of
their leaders. In their number I saw some rising young men,
who I think will attain to knowledge of books.

SPRING HILL ASSOCIATION.

Operating south of Montgomery, was organized in 1874
by Brethren W. W. Lane, Lewis Witherspoon, George Jones,
D. Carter, O. Blue, and others.

Dr. A. J. Stokes, of Montgomery, has for several years
been their moderator. In the session of 1891 they rejected the
temperance report; but this year (1893) they vote by a large
majority in favor of it. A few, however, claim that they
“have a right” to use alcohol if they desire to do so. They
have a membership of 5,000 or 6,000. A Rev. Mr. Pollard has
been in their employ as missionary, so the writer is informed.

STAR OF HOPE ASSOCIATION.

Organized in 1877 and operating chiefly in Wilcox county,
presents the following roll of churches :

They have a membership of about 1,500.
Rev. E. Thornton of Union Springs is moderator and
E. A. McCall, of Columbus, Ga., is clerk.

The writer has been unable to ascertain all desirable facts.
Judging, however, from the character of the men whose names
appear in the lead of their work, we may feel sure that they
have organized the Association in order to advance educational and missionary interests.

UNION ASSOCIATION.

Was organized in 1874 of churches which seceded from
the Alabama District Association.

Prof. I. N. Carter is a strong man in this body, whose
confidence and good will he seems still to hold. They have
many naturally fine young men, but they need a school very
much.

UNIONTOWN ASSOCIATION.

Organized in 1872 by the late Revs. Henry Stephens, John
Dosier and John Blevins, is reported to be next numerically
to the Alabama District, containing a membership of about
11,500. They raise annually for general purposes from $200
to $400. Their “Statistical Table” gives the following list
of churches and ministers:

Too much cannot be said in praise of these brethren for
the manner in which they have stood by the Selma University
under all its changes. And yet we would have been surprised
if such a grand set of men as lead this body should have acted
otherwise. Rev. J. Dosier, quite an old man, reads Greek fairly
well. Rev. C. B. Davis is a young man of much ability and
promise. Rev. F. A. E. Beek appreciates the value of education, is a natural magnet, and
draws the people after him.

Rev. A. W. Ragland is loved by all for his brotherly, quiet
Manners. But space fails me or I would speak of Revs. Y. R.
White, R. Z. Deyampert, J. R. Scott, and others, who are
pillars in this organization.

SALEM MISSIONARY BAPTIST CHURCH, GREENSBORO.

The white Baptists had for many years prior to the late
war a prosperous church at this place, with a large membership of white people and
colored people—the slaves of their
masters. Just about the time of the war the larger portion
of the white membership moved away, and from one cause
and another, the close of the war found but a few white members remaining, but a large
colored membership.

The white members, to whom the property belonged, sold
the building and donated $2,000 of the proceeds to the colored
members for them to build a church with. This church is
the same church that the white people had organized more
than fifty years ago.

Rev. H. Stephens was the first pastor of the colored congregation, after they moved their
church site, and was pastor
for twenty years.

Rev. L. J. Green was pastor for about four years, and Rev
W. M. Madison, the present pastor, has been there five years,
has built a nice parsonage and greatly increased the membership.
There were 300 members (colored) when the church
moved to its present site, They have now a membership of
80.

This is the mother church of nearly every church in Hale
county and they have a great many large and prosperous
churches in the county. The church property is worth
$2,500.

This is saying good things for the white Baptists of
Greensboro. Deacon Dock Lane, one of the most honorable
and consecrated among men, deserves mention as a pillar in
this church. Among the leaders of this church appears the
name of Mr. A. Wimbs.

Desiring to make honorable mention of this worthy
young man, I requested of him something of his history, and
he sends me the following;

“I was born in Greensboro, Ala., September 28, 1860.
My mother was named Josephine; she was brought from
Washington and sold to A. L. Stollenwerck, of this town.
My father was named Addison Wimbs and resided in Washington; he was a slave on
account of his mother being a
slave, but his father was a free man, and had bought nearly
all of his children and sent them to Canada. What education I have, I received at the town
school here—Tullibody
Academy—under the management of Prof. W. B. Patterson.
I have served my church in the capacity of superintendent of
the Sabbath School and clerk of the church , was secretary of
the Sabbath School Convention of the Uniontown Association
and a member of the Executive Board of the Convention. I
was at one time editor of a small paper here called the
Voice.

“I have been for many years the bookkeeper and general
clerk in the law office of Governor Seay. I was, I am quite
confident, the first Negro in Alabama if not in the entire
South, to operate on the typewriter, and now I think, I am
the first Negro to manage the Edison phonograph for business
purposes.”

I know of no ex-slave and ex-slaveholder, between whom
there is more confidence on one side and high regard on the
other, than exist between Governor Seay and Addison
Wimbs. This means for Brother Wimbs quietness of spirit
and solid worth, as well as a conservative, genial soul in Governor Seay.

THE ST. PHILLIP STREET CHURCH, SELMA.

This church was organized about the year 1845. The
church was composed of the white membership and the church
which was composed of the colored membership, agreed to
build together, with the understanding that the former should
occupy the upper story and the latter should occupy the basement.

This agreement was
kept until some time after the
close of the war, when the white brethren bought the claims
of the colored church, paying $2,000 for possession of the
basement. Their first colored pastor was the Rev. Samuel
Phillips, a man who had received his liberty as a reward for
his services in the Mexican war. Deacon A. Goldsby told the
writer that Bro. Phillips was a very earnest, worthy man.
Nothing is known of the time and place of his birth, and
nothing special is said of his death.

The Rev. John Blevens, who was born in Madison county,
Ala., was the next pastor, and served front 1866 to 1878.
Under his administration the present property on St. Phillip
street was obtained. The Rev. Mr. Blevens was followed by
Rev. G. J. Brooks, who, after a short pastorate, resigned, and
was followed by Rev. W. A. Burch, from Philadelphia, Pa.
Mr. Burch gathered a larger congregation than any other
previous pastor, and did more than any other man in teaching
the people to give for the support of the church. After two

Rev. P. S. L. Hutchins, Pastor Churches at Newberne and Gallion, Ala.

years, he was called to a pastorate in Boston, Mass., and was
followed in the Selma pastorate by the writer, who remained
with the church during 1882-87. Except the addition of
about 350 members and the secession of the Tabernacle
Church, nothing transpired that merits mention. The writer
was followed by Rev. S. S. Sisson. At this writing, the Rev.
C. J, Hardy, late of Florida, is their successful leader, under
whose strong administration they have just completed a two-story brick structure on
Sylvan Street. Their property is
worth not less than $20,000—finest colored church edifice in
Alabama.

It is worthy of mention and praise that the Selma University came to its birth under the
fostering care of this
church. In the old frame building on St. Phillip street the
sainted Woodsmall began to turn upon the negro Baptists of
Alabama the morning light, the early dawning, of our denominational school. And this
church gave him quarters, fuel
and lights without money and regardless of costs, so that in
May, 1878, it was reported that the school had paid out nothing for these things. What a
good deed is set down to their
credit on high! But, in addition to this, they organized a
missionary society, which grave regular contributions for support of teachers and other
workers in the school.

Deacon A. Goldsby related the following to the writer:

“Forty or fifty years ago we organized a prayer band to pray
for our freedom. We met outside of the little town, under a
large oak tree, on every Friday night. That we might know
when a friend came beneath the tree, we agreed upon a password, which was ‘The
hindering cause.’ Each uttered this
softly as he came under the boughs of the tree, and was
answered by any other who had come ahead of him. Then
he seated himself in the bushes to await the hour for united
supplications.”

If in years to come the University should desire a
picture of itself as it made its advent from the world of hope
to the world of fact, it may paint this: A frame structure,
the roof of which is supported by a row of upright posts extending the whole length of the
building, which is seventy-five
or eighty feet in length. On the morning for opening, there
enters this building a white man, whose face bears signs of
suffering, but is all aglow with the rays of faith and love. He
is the faculty. Also, there enters a short, fat, brown-skinned
young man, with high, broad forehead. He has heard of the
purpose to begin a school on this day at this place, and, hungering for learning, he has
come up to enter. This teacher
and this student usher in our beloved institution.
It was good for the denomination that our lot was cast
among such a people, and that we had in Bro. Woodsmall a
man who did not faint in “the day of small things.”

Elder A. Kerley and his brother are the chief founders of
this body. They greatly need an infusion of light from without. Rev. James Kerley, the
pastor at Springville, is an ex-student of Talladega College. While they were in session in
Ashville in 1892 the white people gave them the use of their
church, and pastors, mayor of the city, and other leading people, turned out to encourage
them and to financially strengthen
their enterprises. While there, a white minister related to
the writer the following story:

“When the late Dr. Renfroe
was a young man he was very poor, though, as later in his
life, he was a powerful preacher. In the height of a glorious
revival, the grass in his crop called him to his field. A colored
brother who wanted the meeting to continue, requested his
master to allow him to prolong the meeting. His master
replied: ‘Jim, you can't read, you can't preach.’ The slave
replied: I can plow and kill grass—can do these for Brother
Renfroe.’”

Gleaning from the associational chapter, we obtain

1. The origin and field of each Association.

2. The names of the pioneers in each section in the State.

3. The location and something of the history of churches
and communities.

4. Something of the lines of thought and action prevailing in the various gospel
enterprises of the denomination.

It was not thought well to try to tell the same things
many times over; hence, some things are given in connection
with one Association and other things in connection with
another—all aiming at the same end, namely: THE GIVING OF
A TRUE PICTURE OF THE COLORED BAPTISTS OF ALABAMA.

Rev. W. T. Bibb, A. B., Pastor Baptist Church, Oxmoor, Ala.

IV. BIOGRAPHICAL SKETCHES.

ADAMS, REV. STEWART, of Greenville, Butler county,
was the chief leader and organizer in that section of
the State for the first seventeen or eighteen years of freedom.
He was a pure-blooded Negro, and was possessed of a fine
personal appearance. His forehead was large and broad, and
the sparkle of his eye indicated the presence of mental power.
He could read and write fairly well, and in his speeches always succeeded in conveying
his thoughts to others. He was
for some years missionary in that part of the State under the
American Baptist Home Mission Society of New York, during
which time he organized many churches, which were united
to form the Union Baptist Association. His neatness in dress,
and caution in the use of words were everywhere noticeable.
It was sometimes thought that he was rather tenacious of his
opinions, but I think all his brethren credited him with honesty of purpose, and hence he
died in the love and respect of
the denomination.

ALLEN, REV. WALLACE, of Greenville, was a very pious,
hard-working preacher in the Union Association. The young
men delight to honor his memory. The author has been unable to learn anything of his
history or lineage.

ANDERSON, REV. N. P., is pastor at Ensley City.

ASHBY, REV. NATHAN, of Montgomery, was born in Fredericksburg, Va., August 5,
1810. He knew nothing of his
parents, and to the age of 16 he was under the care and direction
of his grandmother. At this point in his life he was sold,
with some horses, to traders, who brought him to Alabama.
He says of this trip: “At first I was not aware that I was
sold, but thought (as I had been told so) that I was only helping the man to put his horses
well into the way. When informed that I was among the stock sold, I wept bitterly at the
thought that I could see my dear grandmother no more. While
in this state of grief, an old cake woman came on, selling cakes.
She, looking into my hand, professed to read as follows: ‘Don't
cry, for you are born for good luck, The man who will buy
you will be more a brother than a master. Fear God and be
obedient, and you will do well.’This counsel, no matter
whence, it came, removed my fears, and I left off crying.”

When about 32 years of age he bought his liberty, paying
for the same the sum of $900. His good wife, Mrs. Nancy
Ashby, had been freed a few years before by a Mrs. Tate.
Both being of an intellectual, industrious and economical turn
of mind, it was not long before they were well under way to
notoriety and prosperity. Touching her experience in servitude, Mrs. Ashby tells the
following: “When I was 16 years
old, my mistress, in urging me to be pure and faithful, promised that if I would obey I
should serve no one after her. So,
when I was 24, she set me free, giving me a daughter that had
been born to me.”

Bro. Ashby was baptized by Mr. Shrovell in Monroe
county, Ala., and was ordained to the full charge of the gospel
ministry just after the close of the war, by Rev. I. T. Tichenor,
D. D., and others. His labors in the ministry, however, began
about the year 1845, from which time he increased in favor
with God and man to the day of his death, in 1887. He led
to the organization of the First Colored Baptist Church (Columbus street) of
Montgomery, in which, under his presidency, the Colored Baptist State Convention was
constituted
in 1868. The last seventeen years of his life he was an invalid
from paralysis, and four years of this time he was blind.
During this time the writer frequently visited him, and it
would seem that his faith in God was mightier in the days of
his weakness than in the days of his strength. Heavenly
sunshine illumined all the way of the dark valley, even to the
day of his departure.

Bro. Ashby was a man of naturally fine parts. His sermons and speeches were
characterized by order, thought and
doctrine. He was not an emotionalist nor dreamer; with him
Christianity was faith in the gospel and right-doing. It affords the writer much pleasure to
record that each member of
his family not only receives, but also contributes honor to his
valuable life and honored name.

Mr. Ashby was by trade a carpenter, by which means he
was able to earn fair wages, and was not long in coming into
the possession of valuable real estate.

In order to show the condition of a free colored man in
Alabama prior to the close of the late civil war, I submit a
legal document here, bearing upon the good man whose name
is now before us:

A STRAW WHICH SHOWS THE DIRECTION OF THE WIND.
THE STATE OF ALABAMA,
MONTGOMERY COUNTY.

“KNOW ALL MEN BY THESE PRESENTS, That whereas, heretofore, to-wit: on the
1st day of April, A. D. 1859, Charles T.
Pollard sold and conveyed to Wm. B. Bell, as guardian or
trustee for Nathan Ellis (now called Nathan Ashby), a certain
lot in the city of Montgomery, State and county aforesaid,
which is described in the deed of said Pollard as ‘Lots number three and four in square
number fourteen, Scott's plat, in
the city of Montgomery.’

“And, whereas, the said Nathan Ellis (or Ashby), is now
capable in law of holding property in his own name, and
desires to hold the title to said lot and premises in his own
name; and the said William B. Bell also desires to relinquish
and give up the duties and responsibilities devolved on him
by the said deed as the trustee or guardian of said Nathan
Ellis (or Ashby);

“Now, therefore, in consideration of the premises and for
the further consideration of five dollars, to the said Wm. B.
Bell in hand paid by the said Nathan Ellis (or Ashby), at or
before the sealing mid delivery of these presents (the receipt
whereof is hereby acknowledged), I, the said Wm. B. Bell, do
hereby release, relinquish, transfer and convey by quit-claim
unto the said Nathan Ellis (or Ashby), and unto his heirs and
assigns, all my right, title and interest both at law and in
equity of every kind or description whatever, in and to the
said lot and premises herein above described.

“In witness whereof, I, the said Wm. B. Bell, have here
unto set my hand and seal, this — day of January, A. D. 1872.

“WILLIAM B. BELL.”
“Attest:
“A. R. BELL.”

This manuscript, is recorded in “Book 4 of Deeds, page
314,” March 26, 1872.

NOTE.—Seven years elapsed after freedom was declared
before Mr. Ashby received from his “trustee” the transfer of his property. He had been free ever since 1842, but his
“trustee” must hold and manage both him and his.

ARCHER, REV. MAURICE M., son of Mr. A. and Mrs. Mary
Archer, was born in Camden, Ala., in 1858. He and his
parents were the property (?) of Mrs. R. J. Adams. He entered the free public schools at
an early age, but did not long
remain, because of his father's death and because of the demands
made upon him as the eldest son in a large family. Mr.
and Mrs. J. S. McBryde, seeing that he was a very capable
boy, kindly aided him in his studies while he was in their employ. Thus he learned to read
and write. At 14 Mr. Archer
left Mr. McBryde determined on securing an education. Advancing by various means, he
was soon able to teach school. In
November, 1881, he was baptized into Siloam Church by Rev. A.
Gould, which church he served as clerk and superintendent of
the Sunday School. Feeling a call to the ministry and desiring to prepare himself for the
same, he entered Selma University October, 1883, and passed the session of 1884-5, as he
says starting with only 20 cents. By severe sacrifice, by push,
pluck and self-reliance, he pressed onward, till in May, 1887, he
graduated at the head of his class. He was ordained at
Opelika, September, 1889, Revs. G. C. Casby, C. R. Rodgers
and others officiating. He has been principal of the Auburn
City School. Mr. Archer is one of our clearest thinkers and
most fluent speakers, and his language is especially good.

BARKER, JOSEPH C.—This patient and cool-headed young
man was born December 20, 1863, near Laneville, Hale county,
Ala. His parents, Sherrod and Caroline Barker, are both living and members of the Spring
Street Missionary Baptist
Church, Birmingham, Ala. They are living monuments of
temperance, patience and obedience. Young Joseph was sent to
school when still quite young. Filled with self, family and
race pride, and feeling grateful toward his parents for their
strenuous efforts to educate himself, his sister and brothers,
and desiring to help them in return, at their consent, he
sought employment with a benevolent merchant, who, after
noting his higher qualities, gave him every advantage and
privilege available. After three years of pleasant and profitable services, he left his
beloved employer (Mr. J. M. Manders), who gave him a final settlement accompanied by
a
worthy recommendation and valuable presents. He is widely
experienced in mercantile enterprises.

He had two years experience on the United States jetty
and log boats under Capt. J. McKee Gould, who gave him
such an honorable and flattering recommendation as would
have been more suitable for a pilot than for a cabin boy. By
studying at home and attending summer schools he was
prepared to enter Selma University in the session of 1884,
remaining two scholastic years. Under President E. M. Brawley, D. D., he won a prize for
map-drawing over forty-eight
competitors. He has taught successfully in the schools of
Jefferson and other counties. Was four years secretary of the
Jefferson County Teachers' Institute. Re-entered Selma University in 1893, and won the
only prize offered for drawing
over twenty or thirty competitors under President Dinkins,
D. D. He is now preparing specimens to exhibit at the Atlanta Cotton Exposition in
September.
He is employed by the Monarch Book Company, of Chicago, Ill. To know him, is to
know a man possessed of a great
soul, affable, and naturally gifted in making friends. He is a
financier, and is rapidly acquiring means. As an artist and
penman, he is a prodigy. In the session of 1884 he was converted to the Christian
religion, and was baptized in the University pool by Rev. E. M. Brawley, D. D., and
joined the St.
Phillip Street Baptist Church under Rev. C. O. Boothe, D. D.
On removal to Birmingham in 1886, he united with the
Sixteenth Street Baptist Church, of which Rev. Dr. Pettiford
was pastor.

Last term, he was principal of the Oxmoor public school.
He is now corresponding secretary of the Mt. Pilgrim Sunday
School Convention. On all lines of manhood, Mr. Barker is a
genuine success.

BARTON, REV. J. P., of Talladega, comes of Virginia
parentage, and was born in Colbert county, Ala., October, 1844.

In 1871 he united with the Little Zion Baptist Church in
said county, and was baptized by Rev. W. E. Northcross, of
Tuscumbia. In 1877 he entered the work of the gospel ministry in his native section,
doing valuable service within the
bounds of the Muscle Shoals Association, especially in line
with the Sunday School work. He has led to the organization
of two Sunday School Conventions and eight churches, and
built five houses of worship. His speeches before our State
Convention have been largely conducive of the sentiment and
system which have given birth to our women's work and State
mission operations. He has held official positions in connection with our State
Convention and University, and is now
chairman of the Board of Visitors of the Colored Deaf and
Dumb Asylum of Alabama. He is easy in society and pleasing
in address. He carries the youth and the masses, and so uses
everything at his command as to impress one that he is an
excellent general as well as a successful pastor. He is full of
movement and plan, and is quick of discernment and clear in
expression. He is a lover of science. He obtained his education in the Talladega College.
Mr. Barton says that he owes
much to his wife, whom the writer would honor as one of our
noble women. Mr. Barton is still full of life and growth.

Our general work has always found in Brother Barton a
ready and generous helper. He deserves credit for his industry and enterprise—in
material as well as in church affairs.
He relates the following: “In the winter of 1876-77 I chanced
for the first time to meet the late Harry Woodsmall in one of
his Ministers' Institutes. He remarked: ‘On to-morrow we
will discuss the subject of sanctification and here is a little
book worth only 15 cents which will be of service to you.’ I
said to myself: ‘What is sanctification?’ I never heard of
such a thing before. I bought the book from Brother Woodsmall, and, coming upon my subject, I read till late at night,
in order that I might be in line with things next day. When
the hour came I was up on the subject of sanctification, much
to the pleasure of the teacher.”

Mr. Barton is ever ready to contend for his views, but is
remarkably free from bitterness in discussion, is hardly ever
wrong in his opinion on things, and is a remarkably winning
preacher with the masses. Mr. Barton is now president of
our State Convention.

BACOTES, REV. Mr.—As the Cyclopedia goes to press the
Rev. Mr. Bacotes comes to the charge of the Marion Academy
and Marion Church. The writer wishes he knew something
of the history of one so much favored and so highly recommended as Mr. Bacotes is. He has important trusts in hand.

BATTLE, REV. AUGUSTUS A., of Hurtsboro, Russell county,
the son of Deacon A. A. and Mrs. Jennie Battle, was born in
Tuskegee, July 4, 1860. As his parents were pious people, he
was very early the subject of religious impressions, which in
1881 culminated in a public profession of faith in Christ. On
the third Sunday in August he was baptized by the Rev.
Richard Lloyd, of Georgia. In the year 1879, aspiring for a
liberal education, he entered the Talladega College, in which
he graduated from the normal and the theological courses.

He is a young man of high moral tone, and his agreeable
manners have won for him many friends. At present he is
pastor at Sylacauga, and teacher of the city school in Talladega.

P. S.—Since the above was written, our good Bro. Battle
has been called to the Mt. Zion Church in Anniston, and under
his industrious and wise leadership his people have constructed a two-story brick edifice.
To do what he has done
in these hard times, in the way of raising and expending
money, is to prove himself a man of no ordinary parts. The
writer has enjoyed the hospitality of his quiet Christian
home, where he has learned that the young minister has
found helpful companionship in the person of a modest, intelligent wife.

BATTS, REV. J. H., of Florence, is an aspiring young man,
and is very active in the enterprises of the Muscle Shoals Association and Sunday School
Convention. Evidently, he has
not enjoyed early access to books and schools, but his thoughts
are orderly and clear, and he does not hesitate to give expression to his views.

BEAVERS, REV. JASPER, was born May 9, 1825, in St. Clair
county, Ala. His father and mother were slaves, and of
course, he inherited their lot. He now lives at Easonville, in
the county in which he was born, and is still a useful, as well
as a very pious man. In 1851, he was baptized by the Rev.
Jesse Collins (white), and in 1868 was ordained to the work
of the gospel ministry by Revs. Henry Wood, J. Collins and
T. Bush.

He was the first moderator of the Rushing Springs Association. In spite of the laws of the
master forbidding such
things, he, in slavery time, learned to read and write. By his
industry and economy he has obtained real estate worth about
$2,000. Brother Beavers is a man of fine personal appearance, is modest, genial,
industrious, honest, firm. In the
early days of our work, there was no more efficient man in
St. Clair County than he. A large family of children are the
support of his old age.

Since the above was penned, Brother Beavers has passed
to the world that lies beyond. He was the most self-possessed
and of the most commanding figure of any man in the Rushing
Springs Association, though no man among them was
more modest and humble.

BELLE, REV. JOHN, of Courtland, was born in the State of
Georgia and came to Alabama after the close of the war. He
says: “In Stuart county, Ga., in the first part of 1861, I followed the white preacher to his
different preaching stations,
and he would preach to the white people in the morning and
I would speak to the colored people in the evening. I
could not say anything about Moses and the children of
Israel.

I went on preaching without any trouble for some little
time, till at last, as I could read a little, it was decided that I
should be hung. As I was ready for execution, and as I was
praying God for help, a dispute arose between the white people
which resulted in my release. I again went on, till on one
occasion when I had displeased my mistress with reference to
some garden work, and when, as she started to strike me
with the rake, and I fled, she reported to her husband that I
had tried to kill her and that she only saved her life by running into the house out of my
reach. Of course, it was decided at once that I ought to and should die. On the night
before I was to be executed, the lady became very ill and
owned that she was only angry with me for getting out of her
way, and that I had done nothing. She died that night.
However, her dying words had set me free and so I returned
to my work for God, feeling that I could not die till my work
should be accomplished.”

Brother Belle has labored in different States, but his
principal labors have been in Northern Alabama, where he
has been one of the chief organizers of our work in this section, beginning his operations
here in 1868.

It appears that Brother Belle was ordained in Helena,

Sixteenth Street Baptist Church, Birmingham, Ala.

plain and his doctrine is in line with the teachings of the “Good Book.”

BERRY, PROF. J. S., son of Jack and Clara Berry, of Uniontown, is one among the most
proficient Sunday School workers
in Alabama. He is president of the Sunday School Convention of the Uniontown
Association. His happy, unselfish
spirit fills all his work with pleasantness and sunshine. He
is now about 35 years of age.

BLEVINS, REV. JOHN, long the leading man and pioneer of
Dallas county, the first pastor of the St. Phillip Street Church
after the close of the war, was for his opportunities and times
a very strong man in the work of organization. May it ever
be told of him that he led his people—his church, to become
the foster mother of Selma University in the time of its infancy and weakness. This fact is
one of the brightest spots
upon his memory, and should never be forgotten.

The buildings in which the St. Phillip Street and the
Green Street Churches now worship were built by Mr. Blevins.
He died eight or ten years ago at the age of 65.

BIBB, REV. WM. T., son of Linzy and Caroline Bibb, was
born in Montgomery, Ala., in 1853. Brother Bibb is one of
the most worthy of our rising young men. He is not noted
for brilliancy, but for constant application in the race for
knowledge, for pushing things to a finish in search for truth,
for the purest life and loftiest piety, he is hardly to be excelled.
Already he has been entrusted with various pastorates, including one at Marion and
another near Birmingham. I had
the best opportunity to learn him while I was pastor at Selma.
Here he was superintendent of my Sunday School and aided
me in my ward prayer-meetings. He completed two courses
at the Selma University, graduating with the title of A. B.,
and with the highest confidence of all the faculty. In looking
upon his open countenance one instinctively feels the impress
of an honest, earnest man—a man free from hypocrisy and
guile.

BRADFORD, REV. WILLIAM C., pastor of the First Colored
Baptist Church, Union Springs, son of Henry and Elizabeth
Bradford, was born in Montgomery, Ala., in 1862. His early
years were spent in the Swayne school in said city, in which
he succeeded in laying the foundation of a liberal English
education. In his eighteenth year, and two years after his
father's death, he was baptized into the fellowship of the
Columbus Street Baptist Church, Montgomery, by the late
Rev. James A. Foster. Feeling a call to the work of the gospel
ministry, he, with a view to fitting himself for this solemn
charge, entered Atlanta Theological Seminary. In school as
well as out among his brethren, he has managed to occupy a
place with those who formed the van.

In the person of his good wife, once Miss M. H. Allen, of
Georgia (daughter of Rev. T. M. Allen, ex-member of the
Georgia Legislature), whom he wedded in 1884, he has found
happy and efficient help in his studies as well as in his calling.
For awhile Mr. Bradford followed the tailor's trade, but at the
call of the Gilfield Church in Wetumpka, the Dexter Avenue
Church, Montgomery, in 1886 set him apart to the work of the
gospel ministry. At Wetumpka, he built a church edifice
worth about $700. While pastor at Clayton he led to the
erection of a building worth $1,000, and just now is rejoicing
with the good people of Union Springs on his entrance into
the new brick structure which was dedicated on the second
Sunday in October, 1892. He was principal of the city school
while in Clayton, and now holds several positions of honor
and trust. Mr. Bradford is one of the strongest and is among
the most successful young men in Alabama. His affable manner commends him to all. He
is now at Tuscaloosa.

BROOKS, REV. G. J., of Selma, Ala., son of Joseph and
Nancy Brooks, was born in 1830 near Richmond, Va., in which
city he lived till his eighteenth year, when he was carried to
New Orleans, and from thence to Texas. 1849 was spent
in St. Louis, Mo., and in 1850 he was brought to Huntsville,
Ala. In this same year he was baptized into the Primitive
Baptist Church of Huntsville by Rev. Wm. Harris (colored).*It appears that this denomination, Primitive Baptists, had some one or two
ordained colored ministers.
Of this period of his life Mr. Brooks says: “By the will of
a Mr. Kenedy I was left free, but as the administrator of the will,
a Mr. Clark, refused to execute this point in the will, I remained
a slave.” In 1867 he united with the Marion Church, under
the pastorate of the Rev. James Childs. Near this town he
taught school, till in 1872 he went to Kentucky, where, in
1873, he was ordained to the work of the ministry. After
serving various offices in the work in Kentucky, he came to
Selma in 1875, where, after a few years, he became pastor of
the St. Philip Street Church. By the assistance of the white
family he learned to read at the age of 14. In Marion he extended his studies under Prof. Card, and under Presidents
Woodsmall, McAlpine and Brawley he further prosecuted his
studies in the Selma University. Brother Brooks has held
various offices of trust under the State Convention and the
Uniontown Association. His health is now rather below his
usual strength, but his love for the Master's cause seems
nothing abated. His wife, Mrs. Anna, is among the leading
women of Alabama.

BROWN, REV. LEWIS, of Epes, Sumter county, was born
near St. Louis, Ala., March 23, 1835, and came to Alabama in
his tenth year. He united with the church in 1863, and was
baptized by a Mr. Edmonds into the fellowship of the Jones'
Creek Church, by which church he was called to ordination in
the fall of 1868. The chief persons in the presbytery were
Revs. Abner Scarber (white) and Mr. Wright. Mr. Brown's
main pastoral charges have been Jones' Creek, nine years;
Sumterville, thirteen years, New Bethel, thirteen years; and
Mount Olive, four years. He has long been moderator of the
Bethlehem Association, and is known and recognized as a firm
and tried friend of education and missions; and his children
give evidence of pure and wise aspirations.

Mr. Brown was married to Mrs. Elizabeth Brown, a slave
girl on the same plantation with himself, in 1852. Seven sons
and one daughter are the fruit of the marriage. He is a very
industrious and economical man, and has possession of valuable property, worth $15,000.
Seven or eight hundred acres of
his farm once formed part of the plantation on which he (with
500 others) worked as a slave till 1865. He says that his
master, Mr. Brown, was a Christian, and that after the close
of the war this plantation gave to this county most of its religious leaders.

BURWELL, L. L., M. D., the son of Charles and Amanda
Burwell, was born in Marengo county, Ala., October 25, 1867.
At the age of seven years he was given to his brother, Charles
A. Burwell, of whom the Doctor says: “To him my success
is largely due.” For quite a while he lived with this brother
on a farm in Perry county. He attended the county schools
till he entered Selma University in the winter of 1883-84.
His love for books and his quickness of apprehension were
early manifestations of native talent which, if properly cultivated, would unfold to his
own honor and to the profit of his
people. Each vacation found him upon the farm, earning
money with which to re-enter school. During his entire course
at Selma University his mother was able to spend upon him
but $30. In 1886, he graduated from the above named school
with the honors of valedictorian, and in the fall of the same year
he entered Leonard Medical College, Raleigh, N. C., to take a
course in medicine. The course extended through four years,
but he completed it and received his diploma at the close of
the third year, again receiving the honors of valedictorian of
his class. In 1889, he passed an examination before the State
Board of Medical Examiners of Alabama, and began the practice of medicine in the city
of Selma, where he now resides
amidst many friends, a paying practice, and a successful drug
business. Commencing without a dollar, he has saved from
his income about $4,000. In school he was called artist,
orator, scholar. He says: “As a doctor I have for my motto
Crurare Cito.”

BROWN, REV. R. E., of Selma, the pushing, energetic
leader of several associations, deserves honorable mention as
a man of pluck and push—a man of courage and observation.

BYNUM, REV. HENRY, of Leighton, Ala., was born in Baltimore, Md., January, 1820.
In 1851, in Colbert county, Ala.,
he was led to exercise faith in Christ by the humble conversation and pious life of a
fellow-slave by the name of Isaac. As
his master did not believe in the Bible and its Christianity,
his baptism was delayed till 1854. In 1867 he was set apart
to the office of the gospel ministry by two white ministers,
one of whom was Dr. Joseph Shackelford, of Trinity, Ala. He
and Rev. Steven Coleman were the first ordained colored
preachers in northern Alabama. He was married the first
time in 1857, but his family were soon taken from him and he
has never seen them since. His present wife is a most excellent lady, and affords him that
help which only a good woman
can bestow. He has good property, and he and his wife keep
one of the most hospitable homes in northern Alabama. Bro.
Bynum was the first colored minister in this section to administer the rite of baptism. He
is now awaiting his change
with triumphant hope, and still enjoys fair health.

CADDELL, REV. PERRY, pastor in Shelby, Ala., son of Edmond and Edie Caddell, was
born September 9, in Centreville, Bibb county, Ala. He was baptized into the Bethel
Baptist Church, Calera, by Rev. John Trainholm, in February,
1873, and was set apart to the work of the gospel ministry,
December, 1877, by Revs. Henry Wood and Mack Jackson.
He learned his letters at the age of 12 years, and, though he
has never had any help from teachers except such as he could
get at night school, he has been a steadily growing man till
the present time. He feels that he owes his beginning in
letters to his mistress (Mrs. Caddell), who, after the close of
the war, taught him to read, and to write his name. Of his
father he says: “He was, no doubt, a believer; but in slavery
time he refused to unite with the church for the reason that
he felt that master and slave all the week could not be brothers on Sunday. And after the
close of the war, he would not
join for the reason that there was no colored Baptist church
near his home.”

Bro. Caddell is an exemplary man in his family. I have
found no family where the mother and children study the
Word of God with more system and regularity. He has a
ready command of language, both in speech and with pen,
and is sociable and genial everywhere.

CAPERS, REV. J. R., of Elyton (since gone to Oklahoma),
was born in Camden, S. C., April 22, 1828. In 1845 he was
baptized into the Marion Baptist Church (white) by the Rev.
Mr. Devotie, and in 1869 he was solemnly set apart to the
sacred office of the gospel ministry by Revs. Henry Wood, of
Talladega, and Arthur Hall, of Jonesboro. He, with Revs. W.
H. McAlpine, Berry Ware, Jasper Beavers, and others, organized the Mt. Pilgrim
Association, in Mt. Pilgrim Church, in
1868. Of this association he was the moderator for eleven
years. Bro. Capers is known among his brethren and neighbors
as an intelligent, industrious, thoughtful, faithful, Christian man and earnest gospel
preacher. He is a successful
carpenter, and by industry, skill and economy has attained to
the possession of a good deal of choice property. No doubt
he owes much to his good wife, whom he married in 1850,
and by whom he has a large family of thrifty children. Bro.
Capers was an organizer in the Jefferson county work, and
has left the impress of his decided character upon the workers
of this section. He is now in Oklahoma Territory.

CHAPMAN, REV. F. A., of Flint, Morgan county, Ala., was
born in the county and State in which he now lives, November 12, 1843. In 1861 he was
baptized into the Sand Hill
Church by Rev. M. A. Verser, and in April, 1868, he was set
apart to the work of the gospel ministry by a presbytery
which was presided over by the brother who about eight years
before had administered the rite of baptism.

Mr. Chapman is one of the most sober, quiet, pious, earnest, hard-working preachers in
the valley of the Tennessee
river. He aided in the organization of the Muscle Shoals and
Flint River Associations. Most of his time has been spent in
mission and pioneer operations. In 1868 he was wedded to
Miss Alabama Garth, by whom he has a large family of interesting children. Their home
is a retreat for weary preachers
and a Christian example in their community.

In a speech which he made before our last State
Convention, he said: “The brethren ordained me in 1868,
not because of my fitness for the work, but in recognition of
a necessity. There was need for a Negro to baptize Negro
believers, and I was chosen as an answer to this want without any examination.”

CHANDLER, REV. F. C., is pastor of Walnut Street Church,
Rosedale, and bears a good name.

Rev. S. L. Belser, Pastor Red Mountain Baptist Church, Bessemer, Ala.

CLARK, REV. HENRY, son of David and Patience Clark, both of Virginia birth, is one
of the fathers of
the work in Lee county.

Brother Clark was baptized at Auburn, Ala., by Rev. H.
C. Toliver, of Tuskegee, in 1860. He was set apart to the
work of the gospel ministry June 27, 1868, by Revs. W. E.
Lloyd, D. D., and Thomas Glenn, since which time he has
been busy going about and doing good. He has been a harmless, industrious pioneer
preacher, laying foundations
upon which others have builded. He is a tried and faithful friend
of missions and education. The writer always felt that
his every pledge was worth every cent it promised. Notwithstanding he has had no
educational advantages, still he has,
by study of books and by association with men of letters, obtained no inconsiderable store
of knowledge.

The churches of Lee county and the Alabama Association
owe much to the faithful, efficient labors of Brother Clark.
His loving heart ever adorns his face with the smiles of peace
and good will. Truly, he is a harmless man, ever ready to do
a brotherly deed.

COLLEY, REV. MOSES, of Talladega, son of Rev. Boney
Sawyer, who was a preacher over fifty years ago is about 55
years of age. He has never had any school advantages, but
has attained to a fair knowledge of books. He is a remarkably clear headed man, dignified
and self-possessed. Mr. Colley is a hard working, successful farmer, and by this calling,
he has obtained a comfortable support for himself and family.
He was baptized by Dr. Renfroe in 1856, and was ordained to
the ministry in 1872. He held several important pastorates
in Talladega, and was once moderator of Rushing Springs
Association. He is guarded in speech but his manners are
always affable. No act of folly or crime mars his good name.
For many years he has held the pastorate at Mardisville,
where he is esteemed no less for his piety than for his sound
doctrine.

COLLINS, REV. ASA CYRUS, of Hazen, Ala., was born
November 1, 1861 in Dallas county of this State. Lost both
parents at the age of 8 years. Was baptized by Rev. A. Waller, in his sixteenth year, and
soon began preaching. In
September, 1881, he was officially set apart to the work of the
gospel ministry. Mr. Collins has been pastor at various points,
and is held in high esteem by his brethren. For several years
he has been moderator of the Dallas County Association, over
which he presides with credit to himself and with pleasure to
the body. Brother Collins is still a rising young man.

CURRY, J. C., of Mount Meigs, Montgomery County,
the son of Rev. Philip and Venus Curry, was born in Marion,
Ala., October 17, 1852. He was baptized at Felix, Ala., by
Rev. D. R. Willis in 1873. On the occasion of his call to the
pastorate of the Friendship Church, Shelby, Ala., he was
ordained to the work of the gospel ministry by Revs. P. Caddell, M. Jackson, and Henry
Scott. Mr. Curry is liberally
educated, having been among the first Students of Selma
University. He is a close, clear thinker, a forcible speaker
and a good preacher. He has been pastor at Shelby, pastor of the
Dexter Avenue Church, Montgomery and is now pastor
at Mt. Meigs and Tuskegee.

At different times he has been engaged in the newspaper
business; and I am informed that he is now assisting Prof. B.
T. Washington in collecting certain statistics for the Tuskegee
school. Mr. Curry is a man of rare energy and will force,
and being endowed with good intellectual gifts there is no
reason why he may not become one among the strongest men of
the State.

CURTIS, HON. A. H., of Marion, Ala., was born in Raleigh,
N. C., December 29, 1829. He came to Alabama in 1839 with
the Haywood family. He was the property (?) of E. Haywood,
and served as a waiting boy in the store of Stockton & Hunt
for many years. He moved to Marion in 1848 and was the
body servant of R. T. Goree for two years. After this he was
barber for some years. Succeeding by industry and economy
in obtaining some cash, he, in 1859, paid Mrs. E. Haywood
$2,000 for his freedom and during the same year went to New
York and was emancipated. After the war he engaged in
mercantile pursuits and the barber business. In 1870 he was
elected to the lower house of the General Assembly of Alabama,
and in 1872 he was elected State Senator from the Twenty-second senatorial district. No
other colored man ever presided over the Senate of Alabama. He was connected with
the legislature of the State for eight years, and not only enjoyed the respect of his fellow
legislators of all parties but
closed his service in this connection with growing confidence
in his integrity. He was baptized in 1851. In 1850 his marriage occurred. His wife was a
suitable helper for him and is
still alive enjoying the honors and success which justly crown
their offspring. The Curtis brothers and sisters are a praise
to their parents. The senator was a strong man in society, in
church, in State. He died near Marion, July 20, 1878, as the
result of a bruise from a fall from his buggy. Three of his
sons are successful physicians; two are north; Dr. A. J.
Curtis is in Montgomery.

DAVIS, REV. PHILIP, late of Talladega, was born in 1813,
in the State of Virginia, near the North Carolina line. He
was baptized in 1841, and about the year 1843 he began to
speak to his neighbors of the doctrines and hope of the gospel.
Early in life he married, and became the father of a large
family. After he was brought to Calhoun county, Ala., he
continued his labors in the ministry of the gospel, as he had
opportunity, constantly increasing in favor with both God
and man; and this was true of him to the day of his death,
which occurred December 30, 1881. I first met this pious
man in December, 1875, in Talladega. He was not a learned
man, but he knew the holy scriptures, and was wise in the
things of salvation. The more he was known the better he
was loved; and his unassuming, gentle, chastened, self-forgetting spirit, as exhibited at
home and abroad, was simply
charming, As I have looked upon this unmixed, full-blooded
representative of the Negro race, arrayed in the beauty of the
Christian spirit, I have felt proud of him as a witness for my
people. He was not fully installed in the ministry until the
close of the war. The late Dr. J. J. D. Renfroe was the leading man in the presbytery who
officially set him apart to the
sacred office. His last words were: “Like one of old, I have
finished my course and am now ready to be offered, and the
time of my departure is come.” He left a pleasant home for
his family.

DAVIS, REV. C. M., of Flint, Morgan county, was born in
the State of Tennessee. He was led to faith in Christ and
was baptized by the Rev. F. A. Chapman. He says that his
early life was rather wild, but when his eyes were opened he
turned with all his heart. In 1885, in May, he was set apart
to the ministry by Revs. F. A. Chapman and C. C. Matthews.
Mr. Davis is one among the most promising young men in the
Flint River Association. He is a discerning, aspiring man,
who believes in studying to know the truth, so that he may
not have reason to feel ashamed of his teaching, nor spend his
time and energies without producing effects. The writer had
special opportunity to know him at the State school, where
the former was teacher and the latter was student. He is
clear-headed, kind and conscientious.

DAWSON, REV. IVERSON, of Eutaw, is a man rich in natural endowments both of body and mind. Upon no man in
Alabama has nature been more profuse in the bestowment of
choice gifts. He is tall, well proportioned, kind hearted, genial, sociable, magnetic, clear-headed and ever sanguine. He
is, no doubt, the strongest man in the Bethlehem Association;
of which body he has been clerk for many years; and in
every section of the State, and in every phase of business, he
is recognized as a man of power and character. As a public speaker, he is both pleasing
and instructive.

The vote, which in 1887 retained our university at Selma, was largely
owing to his influence and labors.

Mr. Dawson has a pleasant home and an interesting
family in the town of Eutaw, where he now serves as pastor.
His home is placed on the roll of asylums for tired missionaries.
He is a brave, fearless opponent and a true and trusty friend.
At this time, he is editing a paper in his town in the interest
of the republican party. The writer sincerely wishes that
every motion of his strong manhood might be laid wholly
upon the church's altar, and that he could consent to leave the
running of political papers to others.

DINKINS, CHARLES SPENCER, D. D., general Sunday School
missionary of Alabama for the American Baptist Publication
Society, was born September 15, 1856, near Canton, Miss. Mr.
Dinkins never knew his father, and his mother, Mrs. Sarah
Dinkins, died when he was only 13 years of age. One year
prior to her death, he was led to faith in the salvation of God
as presented in the gospel, under the preaching of Rev. Jordan Williams, by whom he
was baptized into the fellowship
of the Mount Zion Church, Canton, in the fall of 1868. For
such a boy, at such a time, to make the favorable acquaintance
of such a man as Mr. Williams, was a peculiar providence.
As in the cases of Saul and Ananias, and Philip and the
eunuch, God brought the parties together.

Mr. Williams, perceiving the superior talents of the
youth, privately inquired of him whether or not he desired to
educate himself, and when the affirmative reply was obtained,
he at once influenced his church to provide the means.
On Friday night, January 28, 1870, Mr. Dinkins took the
cars for Nashville, Tenn., arriving at that point on Sunday
morning. That day he met the good Dr. Phillips, cordially accepted him at once, and
remained his admiring friend
to the close of his (Dr. Phillip's) long and useful life.

In referring to his early life, Mr. Dinkins says: “When
I was 9 years old, my mother bought me a blue back speller
and taught me the alphabet, which I learned in one night.
My first teachers were Mrs. and Miss Highgate, of Philadelphia, and Hon. J. J. Spellman,
now of Jackson, Miss. Before
leaving the old plantation, I saw something of the horrors of
slavery, which I can never forget.”

At the age of 16 he began teaching, which work he pursued during summer, returning to
Nashville to continue his
studies in the fall and winter. He graduated from the classical
course of the Roger Williams University, Nashville, in the
spring of 1877, as valedictorian of his class, among whom
were Messrs. N. H. Ensley and H. M. G. Spenser. In 1878 he
returned to take a post-graduate course and was appointed a
member of the faculty. In the latter part of this same year
he entered Newton Theological Seminary, near Boston, Mass.,
where, during the time of a full course, from which he graduated in 1881, he was
associated with some of the most prominent educators of the country. In this course he
took theology,
church history, Hebrew, Greek, homiletics, etc. How Mr.
Dinkins was seen by this institution, the following story may
be allowed to signify:

Dr. U. G. Mason, Physician and Surgeon, Birmingham, Ala.

Just before the death of Dr. Phillips, the writer met him
in Nashville.

Dr. Phillips—How is Brother Dinkins?

The Writer—He is well and doing well.

Dr. P.—He is a very capable and worthy person. Dr.
Hovey, the president of Newton, said to me on one occasion
when I asked after some students who had gone from us to
him, “Mr. — is very sensitive, but Mr. Dinkins is very
sensible.”

Dr. Dinkins has held various prominent positions, among
which may be mentioned: Member of the faculty of the State
University of Kentucky; pastor York Street Church, Louisville, Ky; teacher of languages
in Selma University; pastor
Second Baptist Church of Marion, Ala.; and principal of the
Marion Baptist Academy; and has been tendered the presidency of the University of
Kentucky, and many times he has
been earnestly solicited to return to the faculty of Selma
University. His examination for ordination before the ministers of Louisville, Ky., in
1883, was an occasion of much comment by both white and colored pastors, in praise of
his
ability. The writer has had occasion to watch him very
closely since his entrance upon work in Alabama, and he does
not hesitate to write that Charles S. Dinkins, in point of
scholarship, industry and high sense of honor, is not excelled
by any man we have had among us. In 1890 the State University of Louisville, Ky., then
under the presidency of the
late Dr. W. J. Simmons, conferred on him the title of D. D.
On the day which closed his twenty-fifth year, the 15th day of
September, 1881, he was wedded to Miss Pauline E. Fears, the
friend and classmate of Miss M. A. Roach (now Mrs. M. A.
Boothe), by his fatherly instructor and faithful friend, Dr. D.
W. Phillips. The marriage took place in the Roger Williams
University, Nashville, Tenn., a school of which they are both
graduates. Perhaps some future historian will write of Mr.
Dinkins: “An eventful life, not the least eventful point in
which is the finding and wedding of a woman so well suited
to a man of such rare gifts.”

Five children—two boys and three girls—grace their home as the fruit of
the marriage.

Closing this sketch, the writer would remark that if Mr.
Dinkins has a fault, it may be described thus: An exceeding
tenderness of conscience, whereby one may be so entirely
possessed by present views of law and duty as to forget that
new light and other views may modify appearances.

P. S.—He is now the trusted president of Selma University, and none of his predecessors
have made, in the same
length of time, a better mark than he has made. His personality moves in lofty purposes
and is a source of pure thoughts
and pious emotions which affect all his surroundings.

DOSIER, REV. JOHN, the founder and for twenty years
pastor of the church in Uniontown, was a man of great moral
worth. I once heard a politician who was associated with
him in the legislature of Alabama, remark:

“John Dosier was an honorable man everywhere,
and I never saw a man who did not believe every word he said.”

He, like Mr. A. H. Curtis, passed through his political
preferments with stainless reputation.

He was a very old man at the time of his death, which
occurred only a few years ago. He was born somewhere near
the beginning of the present century. By some means he,
during the days of his bondage, learned to read Greek, which
knowledge he turned to good results upon his study and interpretation of the Scriptures.
He was one of Alabama's
most worthy pioneers. He was a temperance man. Upon
one occasion in a session of the Uniontown Association, some
one complained that he smelled a very disagreeable whiskey
odor in the house.

Mr. Dosier remarked: “With the consent of the body I will find the
man who has been drinking.” It was agreed
that he might make the search. Accordingly, he passed from
man to man, requesting that he might smell his breath. He
located the man, who, for lying about it, was excluded from
the body.

The writer never met a man for whose veracity he had a
higher regard.

DONALD, REV. R., of Birmingham, was born in Alabama
June 10, 1854. He is the founder of the Tabernacle Church,
Birmingham, and the builder of the First Church, Pratt
Mines. He has worked hard and sacrificed much for the
cause. His name will remain in many churches. He owes
much to his noble, patient wife.

EDWARDS, REV. A. J., of Lowndes county, is a teacher as
well as a preacher, and in different sections of the State he
has labored with good results in the interest of morality, education and religion. Mr.
Edwards is blessed with much body
as well as with much soul. Good health and jovial spirits
abound, and hence he is ever an enjoyable companion. He is
still a young man, full of manly pride, commendable ambition, and a love for the pure
and charitable, in view of which
we may hope that his day is only in its dawning, and that a
brighter noon and evening are before him.

ELLIS, REV. HENRY, of Flint, Morgan county, son of William and Martha Ellis, was
born in May, 1856. He was baptized in 1871, and in 1875 he was ordained to the ministry
by
Revs. Charles Davis and M. J. Hooks. He is now pastor of
St. Peter's Church, which is composed of some of Morgan
county's best citizens. He deserves special praise for his attention
to his Sunday School. Mr. Ellis also preaches to a church near
Courtland. This brother is a warm friend to missionaries and delights to aid
good causes.

FISHER, REV. C. L., B. D., son of Alexander and Elizabeth Fisher, was
born in St. Bernard parish, twenty miles below
New Orleans, La., February 16, 1866.

On the first Sunday in February, 1875, he was baptized into the
Broadway Street Baptist Church, New Orleans, La.

Ordained—He was set apart to the work of the gospel
ministry by the Second Baptist Church in Evanston, Ill.,
September 29, 1887, where he was student-pastor.

Educated—He graduated from the college department of
Leland University, New Orleans, La., May 28, 1884, with the
degree of B. A., and graduated from the Baptist Union Theological Seminary, Morgan
Park, Ill., May 5, 1887, with the
degree of B. D. On May 27, 1891, he received from Leland
University the degree of Master of Arts.

Positions—In 1888 pastor of Mt. Zion Church, Little
Rock, Ark. In 1889-92 he is teacher of languages and instructor of ministers in Selma
University, Selma, Ala. For
the last two years of this time he is pastor of the Tabernacle
Church of the city of Selma. In the office of State Sunday
School Missionary, under the American Baptist Publication
Society of Philadelphia, he has for several years rendered very
profitable service for the Baptists of Alabama as well as Mississippi. He has recently
been recalled to the pastorate of the
Tabernacle Church, Selma.

Than is Charles Lewis Fisher, Alabama Baptists have no
more thorough scholar, profound logician and industrious
pastor. His physical form is a little frail. Should this not
hinder length of days, early future years must present him to
the world as one of our greatest theologians and metaphysicians.
He is not less modest than he is learned, not less
benevolent and respectful than he is self-reliant and dignified.

FYKES, REV. A. J., of Pratt City, is the much beloved
pastor of the Canaan Church, Bessemer.

FLUKER, SOLOMON, of Sylacauga, Talladega county,
was born in March, 1833; was baptized in 1866 by a Rev. Mr.
Smith (white), of Talladega. He soon began to preach, and
ere long he had become a leading minister in his section of
the country. For nine years he was pastor of the church in
his town. He is a very meek, unassuming man, careful for
the welfare of his family, and hospitable towards his brethren.
Of late he has been a great but patient sufferer, and hence has
been compelled to cease from active labors in the ministry.
We owe much of our success in this section of the State to
the industry and exemplary character of this faithful man.
He has left the cross for the crown.

FOSTER, REV. L. P., of Selma, was baptized by Rev. Jerry
Shorter in Eufaula in 1876. Mr. Foster, some time after his
marriage and mature manhood, moved to Selma and graduated from the normal course of
Selma University. He is a
stirring, industrious, self-reliant man, who purposes to make
his own way in the world without striding the back of any
other man. He has occupied different pastorates and has
served as missionary of the Eufaula Association. He has a
comfortable home—free of debt—and lends a helping hand to
missionary and educational enterprises.

FOSTER, REV. JAMES A., late of Montgomery, was born in
the State of Kentucky, in which he grew to young manhood.
He died in the city of Montgomery in December of 1891—died as he had lived, in love
and honor with men and in peace
with God. Twenty-five of his fifty-four years had been spent
in the gospel ministry, from the sacred offices of which he retired in great joy. He was
ordained to the work of the gospel
ministry by Revs. I. T. Tichenor, D. D., Nathan Ashby and
Jacob Bellser, in the city of Montgomery, in the year 1867.
His first pastoral charge was the church at Mt. Meigs, which
he served till he resigned to accept the call of the Columbus
Street Church in 1871. He was the first recording secretary
of the State Convention, and was the next man to Mr. Ashby
to preside over the Convention as president. He was trustee
of the State Normal and Swayne Schools, and moderator of
the Spring Hill Association.

Mr. Foster was a man whom nature had variously and
richly endowed. Had he possessed early educational advantages—advantages suited to
his rich natural resources—he
would have held a place among the sons of the giants. His
sermons were always earnest, and frequently his vast audiences were melted into weeping
by a pathos that was as mysterious as it was mighty. He was loved, honored, followed,
and obeyed. In the two churches in which he was pastor he,
it is said, baptized 10,000 persons, married 600 couples, and
preached 4,000 sermons. His loving, courtly manners won
and maintained for him such a tender regard as few men ever
possess. Nor was this confined to his own flock and race, but
it was shared more or less by the whole people, white and
black. The following will show something of his liberality:

“MONTGOMERY, May —, 1891.“Dear Bro. Boothe:

On hearing that you need some money for your
work, I look over my account with the Lord and find that I owe him five
dollars. Enclosed you will find this amount.

May God bless you.”

The last letter I received from him, one month before his death,
contained a donation to the mission work.

His wife says of him: “Some time before his sickness,
he talked of nothing but heaven. I could plainly see that his
mind had left the world. I tried to interest him in house and
home affairs; but he would talk of nothing but of God's grace
and of the home of the saints.”

He was a model husband and father, and is sadly missed
from his home, as well as from his church and community. A
good man has gone from labor to reward—from cross to crown.
He was thoughtful of the welfare of his loved ones, and hence
carried an insurance on his life, the payment of which has
rendered them some assistance since his death.

He was one of the original incorporators of Selma University, and was a life member of
the Home Mission Society.

“Servant of God, well done;Rest from thy sweet employ.”

FORBES, REV. W. R., now of Columbus, Ga., is still associated with our Alabama
work. He is now about 37 years of
age, is possessed of a fine personal appearance, is affable, studious, sociable and
industrious. He is a Virginian by birth
and came to Alabama in 1889 to begin work at Clayton and
Eufaula.

FRANKLIN, REV. SAMUEL, of Mt Meigs, was born June 4,
1849. He was converted to the Christian faith January, 1866,
and ordained to the work of the ministry March, 1876.
Brother Franklin is among the energetic enterprising men of
his part of Montgomery county. Notwithstanding he earns
his living at farming, he is busy in the interest of the affairs
of the house of God. At present he is pastor at Pike Road
Church.

FRANKLIN, REV. WILLIAM, of Mt. Meigs, was born October 30, 1852. He was
baptized by the late Rev. Washington
Stevens, of Montgomery, July, 1871. He was ordained in

He is a thoughtful, enterprising man, and has the pastoral charge of several country
churches. Being self-reliant,
persevering, as well as economical with time and means, he has
risen somewhat above the crushing heels of poverty and want.
At the age of 25 years, he did not know the English alphabet,
but by persistent application to study, he now reads and
writes and keeps his own accounts.

His face bears those hospitable marks which make one
feel easy and at home in his company and restful amid
his family.

On a trip to Mobile, our train stopped at the bridge of the
Tensas river to allow a freight train to clear the track. Mr.
Franklin's gaze upon the bridge led the writer to think he
was frightened. As the freight train left the bridge, Mr.
F. remarked: “If it will hold up that train, it will ours, too.” I said: “Maybe that train has just put it into the condition to
let us through.” “Yes, and I'll pull my shoes off now in time to swim,” said Mr. F.

FREEMAN, REV. JAMES H., of Moulton, Lawrence county,
is one among the very worthy young men of our State. He
has had comparatively no advantages for learning and yet his
sober and comprehensive views of life have spurred him onward in search of information,
till now we have but few
young men in Alabama who use better language, have clearer
ideas of the Christian life, and make a more orderly speech
than Mr. Freeman. Better still, his neighbors speak of him
as a good man—a man whose conduct is a living epistle of the faith which he professes.

FRENCH.—Of the many substantial people of Talladega
county who deserve honorable mention, none are more worthy
in all regards than the French family. Messrs. Emanuel,
William, and Prince French would be an honor to any race of
people, no matter what the degree of their civilization and the
purity of their moral culture. The two first named teach in
the public schools; the latter is a preacher, and all of them
are prosperous land owners, as well as faithful members of
the Baptist church.

GACHET, REV. ADAM, of Barbour county, Ala., was born
in Randolph county, Ga., March 10, 1837. At the age of 16
he was carried to the county and State in which he now lives.
His childhood was wholly deprived of parental love and care,
and he says he never knew anything of a relative. Depressed by his loneliness, he early
felt the need of the friendship
of God, which he sought and soon obtained, to the great joy of his heart.
With this sweet peace soon came an impression that he was called upon to
speak of this wondrous love to his fellow-slaves. In April, 1854, he was
baptized into Enon Church. On June 7, 1869, he was set apart to the work
of the gospel ministry. He is one of the pioneers in the work of the Eufaula
Association, having preached the introductory sermon of the first session of
that body. From the first till now he has been a member of their executive
board, and is now a member of the board of trustees of Selma University.
Notwithstanding Bro. Gachet has had no educational advantages, he reads
intelligently and writes some. He has labored, and now labors, in some of
the most important churches in his section of Alabama. He is still active on
all lines of progress. He has a large family, who seem to do him honor. Bro.
Gachet is no more.

GOLDSBY, ALEXANDER, was born February 6, 1819, in Edgefield
district, S. C. He came to Alabama in 1830. His father, who was a native
African, was born on the ocean while
his mother was on her way to America. His mother was born in Maryland.
In 1844 he was baptized into the white church at Selma, Ala., by the Rev.
Mr. Collins. In 1845 he was ordained to the office of deacon, in which
position he served for thirty-eight years. He was a very honorable man, and
was not less respected by the white people than he was loved and followed
by his own. He was a successful blacksmith, usually hired his time, and
hence he was to a very considerable degree his own master. In 1843 he
married Miss Nicey Goodwin, and a large family of children is the fruit of
the marriage. His massive head and deliberate manner, his strong will and
dauntless spirit, his good sense and genuine piety made him a leader of the
people and a pillar in the house of God. A man more capable of friendship
at great personal costs, I have never known. Especially from him, aided by
Deacons Charles White, Nick Claiborne, Tall Underwood, and E. Ross,
our cause in Dallas county has risen. At or near the close of his seventy-third year,
“Father Goldsby” bravely, triumphantly and peacefully passed
from the earth to that city which knows no night and needs not the shining
of the sun. He was one of the chief leaders of the band which met on Friday
night, near Selma, forty or fifty years ago, to pray for freedom. His name is
honored in his children.

GREEN, REV. LAWSON J., son of Lawson and Martha Green, was born
near Livingston, Sumter county, Ala., August 4, 1859. Though he was so
young, he says his heart still bears the impress of the horrors of slavery.
Under his father's direction, he soon learned how to farm. Notwithstanding
the colored people of this county were greatly hindered by the kuklux, Mr.
Green utilized every educational facility within his reach to attain to a
knowledge of letters. After he had gone as far as he could in the schools
in and
around Livingston, in 1879 he entered the Selma University, then under the
management of Rev. H. Woodsmall, of Indiana. From this institution, he
graduated in 1884 under the presidency of Dr. E. M. Brawley. At different
times and places he has followed the work of teaching. He taught in his own
county, was principal of Tullabody Academy at Greensboro, was a member
of the faculty of Selma University, and was also of the faculty of the Baptist
Academy at Marion. His principal pastorates have been at Greensboro,
Ala., and Selma, of the same State. As Brother Green is full of good health,
pluck and mental energy, there is no reason why he should not have a long
and useful life as a Christian leader. He has held various honorable positions
in the general work, and is now secretary of the Board of Trustees of Selma
University.

P. S. He is now in Birmingham, pastor of the Spring Street Church
and principal of an independent school on the south side of the city. He will
long be a power in the denomination, if watchfulness and temperance attend
him.

GULLEY, DANIEL T., of Selma, son of John L. and Amy Gulley,
was born near Snow Hill in Wilcox county, Ala. He was the property of
James Gulley, whom he served as “waiting boy” till the close of the war.
Doubtless this position was favorable in the direction of refinement and
culture. A taste and relish for the study of books would naturally come of
such environments. Utilizing some school advantages which came to hand,
he soon, as the result of hard work, attained to such a beginning in letters as
enabled him to officiate as clerk of the Antioch Church.

At the opening of Selma University on January 1, 1878, he, at 9
o'clock A. M., was the only student on the ground. He completed a course in
this institution with the class of
1884. On the fourth Sunday in February 1873, he was baptized into the
Antioch Baptist Church by the Rev. Willis Stalworth. Here he served as
clerk of the church and as superintendent of the Sunday School. From the
beginning, he has been a substantial friend of ministerial education. He
was ordained in the session of the State Convention held in Selma in
November, 1883, Revs. M. Tyler, W. H. McAlpine, J. Dosier, E. K.
Love, F. M. Brawley, W. R. Pettiford, H. Stevens and the writer,
officiating as presbytery. He has held various pastorates and different
positions in the general work, and is now Sunday School missionary
under the Publication Society.

HAMPTON, REV. JAMES, of Leighton, Ala., was born and reared
near where he now lives. On July 25, 1858, he began life's journey a slave, in
line with the condition of his race. In 1869—in September—he was baptized
into the Mount Pleasant Church by “Father” Henry Bynum and on June 18,
1882, he was solemnly set apart to the work of the gospel ministry by
Revs. B. King, H. Bynum, O. Jackson and T. W. Morris. Brother Hampton
is one of the leading men of the Muscle Shoals Association, and justly so,
for added to his natural talent are many graces of character which come only
of labor, aspiration, study, faith, and exalted purpose.

Without the aid of schools, he has attained to a creditable knowledge
of letters. He is a builder, an organizer, a pastor and business man. With
him and his family, the tired missionary may find a place for rest and
refreshment. He lives upon his own fruitful farm near Leighton, in
Lawrence county, and is a light which shines upon all the Christian
enterprises around him.

HAWKINS, PROF. D. D., of East Lake, Jefferson county, deserves
honorable mention for his services for religion and
education. The people of East Lake are comparatively prosperous and
progressive, and to no man are they more indebted for this condition of
things than to Deacon and Professor Hawkins. As church officer and as
school teacher he has long and faithfully served his church and his
community, and his spirit and labors have been like the leaven which the
woman hid in the meal.

The writer has ever found him a quiet, industrious, hospitable brother,
with ready heart and open hand in support of every good work. He is an
honor to his school—Selma University.

HALL, REV. S. M., pastor of the First Colored Baptist Church at
Warrior, Ala., is one of our most robust, handsome and spotless young
men. He was born in Walker county, Ala., October 26, 1867. Attended the
public schools of his community for five years. In October, 1885, he joined
the Oak Grove Church in Walker county, receiving baptism the same
month. He has attended the Birmingham Institute two years, and has given
three years to the work of teaching. He is one of those jovial, happy,
friendly souls which one always enjoys. His hard work in the study of
books shows that he sees and appreciates the value of knowledge, and
recognizes that there is no easy, lazy road to learning, to culture and
refinement.

HAWTHORNE, REV. LAMBERT, of Evergreen, was born March
15, 1859, in Pine Apple, Wilcox county, Ala. When he was only six years
of age his mother, Mrs. Sarah Hawthorne, died and left him and two other
sons to such cold charities as might chance to fall in their way. From the
time of his mother's death till he was 18 or 20 he was an apprentice to Col.
J. R. Hawthorne, of his native county. This gentleman sent him to school, sometimes paying $2 per month to

Miss Ella Knapp, Missionary, Birmingham, Ala.

his teacher, thus enabling him in his early years to lay an educational
foundation upon which he has continued to build. As might be expected of
any person possessing his native talent and industrious turn of mind, he has
successfully drawn upon every literary opportunity that has fallen in his
way, to increase and beautify his store of knowledge and wisdom. He
studied in Talladega College, entering that institution 1875 and leaving in
1879.

In 1879 he was induced, doubtless by denominational influences, to
enter Selma University.

Both as teacher and as preacher he has been a very busy man. At
different times he has been principal of the city schools of Opelika and
Union Springs, and now he presides over the Evergreen High School. His
most prominent pastorates have been the First Church, Union Springs, and
the Bethel Church, Evergreen. For the latter church Mr. Hawthorne is now
completing a good church edifice. In 1873 he was baptized at Pine Apple
by Rev. W. Allen. In 1883 he was ordained to the ministry in Opelika by
Revs. Thomas Glenn, H. Clark, N. B. Robie, D. D. (white), and others. In
1880 he was wedded to Miss Laura E. Drake, of Opelika, an affable lady,
by whom he has six children. Mr. Hawthorne is energetic, sociable and full
of work.

HOLLOWAY, REV. W. H., who spent two years in the Presbyterian
Theological School at Tuscaloosa, is preaching and teaching at Thomas.
Affable and industrious, he is making friends and followers.

HUNTER, REV. HENRY, of Faunsdale, son of Reuben and Abigail
Hunter, is now (June, 1892) about 77 years of age. He was baptized by
Rev. James Caldwell since the close of the war, and in 1866 he was set
apart to the work of the gospel ministry in a council of which the Rev.
James Caldwell
was chairman. Speaking of his education Brother Hunter says: “By chance I
learned to read the Bible.” He is one of the pioneers of Marengo county in
the work of the colored Baptists. He is naturally talented, is unassuming,
deeply pious, and is known by his brethren as being sober, upright and
honorable. He has property worth about $1,000. He is quietly expecting a
peaceable end to his earthly career, and like Abraham, has his eyes upon
another country where the wicked shall cease from troubling and the weary
shall be at rest.

HUTCHINS, REV. P. S. L., of Gallion, son of Reuben and Sylvia
Hutchins, was born October 13, 1862, in Barbour county, Alabama. In
1879 he was baptized into the Eufaula Baptist Church by the Rev. Jerry
Shorter. He, in youth, was a person of observing, active mind, and hence
by the time he came to early manhood he had fairly prepared himself for
the position of school teacher. He took the college course in Selma
University, from which institution he graduated with the degree of A. B. in
May, 1890. On May the 31st, of the same year, he was publicly and
officially set apart to the work of the gospel ministry, Revs. M. Tyler, C.
L. Purce, C. L. Fisher, J. Q. A. Wilhite, R. T. Pollard, L. J. Green, A. N.
McEwen and the writer, officiating as presbytery. At the time of this
writing Mr. Hutchins is pastor at Gallion and also at Newberne. At both
these points he has succeeded in leading his flocks to the erection of good
church edifices. He is full of energy and pluck as well as of literary
aspiration. Like O'Bryant and other rising men among us, he is a moving
man, and has muscles as well as brains.

He is physically as well as mentally strong, and so, if wisdom,
prudence and Providence shall continue to be his companions, a long life, a
growing life, a useful life, an honorable life is to be his.

P. S.—Since writing the above Mr. Hutchins has been abundant in
labors in building houses of worship at different points. Great physical
strength is proving to be a very convenient instrumentality under the
powers of a strong mind.

JACKSON, REV. A. C., the son of Roderick and Ellen Jackson, was
born in Pickens county, Alabama, December 13, 1848. He was baptized
into the African Baptist Church, Tuscaloosa, Ala., by the late Rev. Prince
Murrell.

He was ordained to the work of the gospel ministry at the request of
the Sixteenth Street Baptist Church, Birmingham by Revs. J. R. Capers (one
of the most worthy organizers of the Alabama work), Henry Wood and N.
G. Scurlock. The writer first met Brother Jackson in Mobile, in 1875, in
company with Rev. P. Murrell. His Birmingham work was crowned with
success. Beside what he did in the matter of increasing the membership, he
laid at the hand of his successor in the pastorate of the Sixteenth Street
Church about $3,000 worth of salable land and the present church site. He
is accepted by his brethren as being an honest, earnest, industrious, studious
man, especially noted for his hospitality to his brethren. Beside the
pastorate above mentioned, he has been a builder and leader of other
churches. He is now president of the Sunday School Convention of the Mt.
Pilgrim Association and chairman of the Ministers' Conference of
Birmingham. He has had sore trials, but in all his changes his love for Jesus
has been manifest to all.

JACKSON, REV. JOHN W., pastor of the First Colored Baptist
Church of Eufaula, was born at Whitesville, Ga., about thirty years ago.

Educational Advantages.—He has enjoyed only such advantages as
the free public schools of Atlanta, Ga., afforded
him, but because of his native talent and studious application to the study
of books, and his association with men of thought, he is possessed of a fair
education. His unassuming manner and happy, brotherly spirit win and
hold for him the love of his brethren in the ministry as well as the tender,
confiding respect of his flock.

He was led to faith in Christ in his sixteenth year. In December, 1890,
he was installed into the work and office of the gospel ministry by a council,
in which Revs. W. H. Tilman and E. J. Fisher, of Atlanta, Ga., officiated.
He was called to labor in Alabama May, 1892. The Eufaula Church, of
which he is pastor, was organized about the year 1867, and is therefore one
among the oldest churches in the State. This church began on the river bank
in a little board shanty, but they now worship in a nice large frame building
on a main street of the city. Mr. Jackson follows in this pastorate Revs. J.
Shorter, J. Q. A. Wilhite, G. W. Berry, Mr. Forbes, and Mr. Bassett; and he
feels gratified with the assurance that he leads a church from which have
gone forth some of the best people in the country. “Be thou strong,
therefore, and show thyself a man.”

JACKSON, REV. DENNIS of Tuscumbia, is an honest, industrious man
who has a large place in the love of his brethren.

JAMES, REV. LEWIS D., son of James and Priscilla James, was born
in Sumter county, Ala., December 24, 1859. Baptized by Rev. A. Gordon,
of Gainesville, Ala., in August, 1875. Had limited educational advantages in
youth, but has since his manhood increased his stock of information by
study, in which labor he has been aided by Prof. E. D. Lord and Dr. A. F.
Owens, of Mobile, and Dr. Pettiford, of Birmingham.
He was ordained to take charge of the Bethel Church at Warrior, Ala.,
October, 1888, by Revs. A. C. Jackson, J. W. White, A. D. Jemison and
W. R. Pettiford, D. D. His brethren
of the Mount Pilgrim Association have laid on him various positions of
honor, such as president of the Sunday School Convention, district
missionary, etc.

JAMES, REV. VAN B., pastor at Avondale, is a brother of Rev. L. D.
James. He is a progressive, industrious young man, whose breast is filled
with longings for a higher life for his people. His preaching is characterized
by thought rather than by emotion. In all the interests of the devotion he
shows himself substantially concerned.

JOHNSON, REV. GABRIEL B., of Courtland, Ala., son of Beverly and
Sophia Johnson, was born in King George county, Va., in 1849. Two years
before the beginning of our civil war, the subject of our sketch, with three
other children and his mother, were brought to Alabama as slaves. He was
led to seek Christ in consequence of a revival conducted near Courtland by
Revs. F. Bowman and S. Watkins. In 1867, in February, he was baptized
by a white brother. Shortly after his baptism, he began to speak for Jesus
in the public meetings under the authority of a license from his church. In
1873 he was solemnly set apart to the sacred office of the gospel ministry,
Revs. G. Garrett, J. Belle, B. Swope and C. S. Gibson officiating, after
which he was called to the pastoral charge of the Courtland Church, in
which capacity he now serves. His first marriage was to Miss Millie Davis,
daughter of Harry and Susan Davis. As the fruit of this marriage, there
were seven children born to him, four of whom still live. In 1887, and some
time after death had robbed him of this good woman, he was wedded to
Miss Mariah Jarman, daughter of John and S. Jarman, of Leighton, Ala.

He has had but poor educational advantages, but has used to
considerable effect such as have come within his
reach. He has had some access to the free public schools and a few months
in the Roger Williams University, Nashville Tenn.

He has been Sunday School missionary under the joint appointment of
the Muscle Shoals Association and the American Baptist Publication
Society, has for several sessions assisted Prof. H. H. Stewart in the Courtland
public school, and is at present the moderator of the Muscle Shoals
Association. He has the confidence and love of his brethren, and will
doubtless ascend into still greater things. Being physically strong, he will be
a young man for years to come. His kind manner and polite disposition
readily commend him to the favor of all persons who are inclined to be
friendly, and hence a host of friends follow him with good wishes.

JOHNSON, REV. DANIEL, Oakland, Lauderdale county, Ala., son of
Lewis and Martha Johnson, was born near Florence, Ala., November 11,
1844. Baptized by Rev. H. Beckwith in 1872. Ordained by Rev. H.
Beckwith, Thos. Bruhes and A. Davis, in January, 1880.

Brother Johnson has been pastor of Zion No. 1 for some time past and
is a cheerful supporter of all the general enterprises of the denomination.

JOHNSON, REV. RICHARD, pastor of St. James Church, Birmingham, is
one of our worthy pioneers in the Macon county churches.

JONES, REV. C. P., pastor Tabernacle Church, Selma, hails from Arkansas.
We have nothing of his history. He comes to us highly recommended by
those who knew him best, and so far he is making an excellent impression in
his praise. Beside his moral worth and fine intellectual talents he has other
personal graces very rarely seen.

Rev. J. H. Eason, A. B., Professor in Selma University.

The writer loves especially his earnest devotion to his sacred calling.
He is of Georgia nativity, is about 27 years of age and is a good scholar. He
has been in Alabama only three months. What he has accomplished in
books is proof that he is a man of studious habits.

P. S.—Since the above was written Brother Jones has gone to
Mississippi, forcing from Alabama Baptists an acknowledgment of his
exalted piety, child-like faith, sound sense and superior pulpit power. Brother Jones is
now in Mississippi, still growing in grace and popularity.

JONES, REV. SILAS, of Mt. Meigs, Montgomery county, son of Jupiter
and Caroline Jones, was born May 1, 1847. He was baptized into Elam
Church, May 1, 1866, by Rev. John Holmes, (white). Was ordained to the
work of the gospel ministry May 29, 1870, under the auspices of the white
Baptist Church, of Wetumpka, Ala., by Revs. A. Carleton, J. Cole and
Thomas Smith. The writer first met Brother Jones in Mobile in 1875—has
been with him in his pastorates at Wetumpka, at Sandy Ridge, at Mt.
Meigs and at Calhoun. He did not learn the alphabet until after he was about
18 years of age, and hence his very manly struggles for a knowledge of books
have not been attended with the perfection which comes of early training.
But he is a man of natural ability and rare tact, and what he knows is most
thoroughly utilized. His home Christianity includes a system of regular
Bible study for children as well as for hired help. He is an exemplary pastor.
He is an industrious Bible student and preaches the truth with telling effect.
His urbanity and other elements of personal magnetism bind his people
about him with strongest cords of confidence and affection . No one man has
done more for the education of his people than he, as the schools at Mt.
Meigs and Calhoun must show. Brother
Jones is still young and strong and promises a long life. He has good
property. His family does him honor. He is a strong man and coming days
will give him the honors due him as a man great in service for home and
country.

JONES, REV. POPE, of Russellville, was born near Tuscumbia, Ala.,
June 15, 1839. He was baptized some time between 1862 and 1866, and
was set apart to the work of the gospel ministry in 1869 by Revs. Joseph
Shackelford, D. D. (white), and W. E. Northcross. Brother Jones was in
many respects a very remarkable man—no man in the Muscle Shoals
Association, no man in Northern Alabama had so much power over the
masses of the ministry and the great body of the laity as he. He was an
executive man and a natural magnet, and men gathered about him and
cheerfully submitted themselves to the sway of his opinions. He was as
affable as he was firm, as joyous as he was earnest. He peaceably passed
from this life in 1888.

JONES, REV. Wm. B., of Demopolis, was born in 1847 in Marengo
county, Ala. Was baptized June 16, 1867, by Rev. John Scott. He has
accomplished some work in the churches.

KENNEDY, REV. F. R., of Columbiana, was born December 20,
1864, in this State. He was baptized at Calera by the Rev. Henry Clay in
1881, and in 1886 he was set apart to the work of the gospel ministry by
Revs. P. Fancher and John Tranholm. Mr. Kennedy at the age of 18 did
not know his letters, but perceiving at an early age the value of book
learning he resolved at the time named to attain to some knowledge on this
line. He has availed himself of such facilities and opportunities as have
fallen in his way, and in consequence he now reads and writes fairly well.
No doubt much of his advancement and general success are due to the
knowledge, aspiration and persistence of Mrs. Kennedy, whose
educational advantages
have been superior to her husband's. Brother Kennedy has been pastor in
his own town, in Birmingham, at Calera, and now he preaches in Anniston.

KENNEDY, REV. SAMUEL, once pastor Union Church, Mobile, is
one of those unassuming, modest, friendly men whose heart pours forth in
kindness upon everybody. Like many others his chief misfortune is that he
bears the marks which declare his want of early school advantages.
However, he deserves praise for many good qualities and commendable
labors.

KING, REV. BOLING, of Leighton, Ala., was born in Orange county,
Va., August, 1836. He was converted to faith in Christ under the ministry
of Rev. Henry Bynum, by whom, aided by Dr. Shackleford, he was
baptized into the Mt. Pleasant Baptist Church near Leighton. In 1868, in
same church and by the same brethren, he was solemnly set apart to the
work of the gospel ministry. Though he never attended school he can read
and write, and is a natural leader. He is pastor of some of the largest
churches in the Muscle Shoals Association. He is an industrious, honorable
man and has accumulated about $1,700 worth of real estate. He is one of
the pioneers of the work in this section of Alabama. He is still of youthful
vigor and leads in the Sunday School the same as in the church.

KOYTON, PROF. ABNER C., of Tuscaloosa, son of Henry and
Susan Koyton, was born in Marietta, Ga., but was reared in Summerfield,
Ala. Mr. Koyton graduated from the State Normal School, Marion, Ala., in
1880, and delivered the first annual address to the alumni of this institution.

Under his principalship and on his plans, so the writer is informed,
the city schools (colored) of Tuscaloosa began to operate under their
present graded system. He is now just inaugurating the Tuscaloosa Baptist
Academy. He is young,
but studious and progressive. His youth is dignified by his gravity and
piety.

LAWSON, REV. A. J., of Camden, son of Mr. A. and Mrs. Julia
Lawson, is doing a good work at Camden. His chief educational advantages
have come of the Camden schools, and what he has accomplished in the
way of letters, is evidence of his vigilance and application with reference to
the opportunities which came to his hand. He was baptized by Rev.
David Small, of Clark county, in 1886, two years after which time he was
set apart to the work of the gospel ministry at Camden by order of the
Camden Church, which was then under the pastoral care of Rev. J. W.
White. His labors are well spoken of by his brethren.

LAWSON, REV. A., of Union Springs, the pastor of Mount Pleasant
Church, now about 45 years of age, is one of the leading men of the “Old
Pine Grove Association.” Like most of the men of his time, his education
has been hindered. However, he is a very clear-headed man and, having a
large following, has done much good in Bullock county.

LEAVENS, REV. CHARLES, the man who led to the erection of the
brick structure in which the St. Louis Street Church now worships, was of
Virginia nativity, and was born about 1805. The writer is of the opinion that
no man in Alabama did so much in pioneer days to organize the Negro
Baptists in the State as Mr. Leavens. At the close of the war he was not
ordained, but was the most enterprising pushing, sanguine and influential
man in his church. Naturally, therefore, the work of guiding the flock fell
upon his shoulders. As he could not get ordination of his white brethren,
he sought it in New Orleans. Finding himself now possessed with the
commission of a gospel minister, he sought to touch and commission men
for the other cities and towns of the State. The Rev.
Philip G. Gambrell was ordained about the same time. Calling in this man's
services and assistance, Mr. Leavens ordained Messrs. P. Murrell, of
Tuscaloosa; J. Bleavens, of Selma; James Caldwell, of Demopolis; the
writer, and a great company of others, who went out into the various
sections of the State to organize the people into churches. Of course, as
might have been expected, he sometimes put out the wrong man, but it was
a time to do so and dare. His excuse for hasty action was: “This is a
peculiar time whose peculiar circumstances call for bold methods.” His
chief questions to applicants were: “Can you and do you read the Bible?
Do you believe it, pray about it, and practice its teachings? Are you a good,
whole Baptist? Are you a republican?”

LEACH, REV. JAMES, of Birmingham, son of Alfred and Elizabeth
Leach, was born July 16, 1832 in Marengo county, Ala. In 1846 he was
baptized by the Rev. Mr. Fox, of Uniontown, and on November 26, 1867,
in the African Baptist Church of Tuscaloosa, he was set apart to the work
of the gospel ministry by Revs. P. Murrell, P. Bowler and James Caldwell.

In 1855 he was married to Miss Mary Martin. He was once pastor
of the African Baptist Church, Tuscaloosa, and one time presided over the
Bethlehem Association (organized in 1877) as moderator. Mr. Leach has
held various pastorates, is a hospitable man, and has a very pleasant
family.

The writer has often found—when weary and sick—a pleasing and
invigorating refuge within the quiet home of these good people.

LEFTWICH, JOHN C., Of Montgomery, once editor and now
manager of the Baptist Leader, is noted especially for energy and
independence. He is, at the time of this writing, temperance lecturer for
the State of Alabama under the “National
Temperance Society.” Doubtless he inherits his push and ambition
from his father, who was at one time a member of the Alabama legislature.
He is quite a young man, and if wisdom shall rule over his purposes and
plans in years to come, he will write himself upon the men and the occasions
of future years.

LEWIS, REV. C., is pastor of Macedonia Church, Birmingham. He
appears ready for any good word and work.

LOONEY, REV. J. T., of Fayetteville, Talladega county, was born in
Coosa county, Alabama, May 2, 1847. He was baptized into the
Fayetteville Church by Rev. Berry Ware in 1867, and in 1885 he was set
apart to the work of the ministry by Rev. H. Morris and others. At the
time of this writing Mr. Looney is pastor at Alpine. He is a quiet and
unassuming man, ever friendly to education and missions, and hospitable toward his
brethren.

LOFTON, REV. J. B., is pastor at Smithfield, near Birmingham.

LOVELADY, REV. C. L., of Hollywood, Jackson county, is noted
among his brethren for his interest in missions and education. He followed
Rev. Lewis Roach in the moderatorship of the Mud Creek Association. He
helps in the building of churches, and is a liberal supporter of schools.

LOW, REV. GREEN, of Livingston, is one of the most matter-of-fact
sort of men with whom the writer has ever had any business. No
man can beat him wearing his whole heart right on his face. He is
uncovered, outspoken and fearless, and yet all seems so natural, so
honest and so kind, until what would otherwise appear hard and
ungenial is really enjoyable. Mr. Low is among the leaders of the
Bethlehem Association.

Miss A. L. Bowman, Missionary, Birmingham, Ala.

MCALPINE, REV. W. H., at present teacher of Ministers' and
Deacons' Institute, under the appointment of the Southern Baptist Mission
Board, was born in Buckingham county, Virginia, June, 1847. At the age of
three years, he, his mother and a younger brother were brought to this state
by a “Negro speculator,” who sold them to a Rev. Robert McAlpine, of
Coosa county. At the age of 8 years and on the occasion of the death of this
Presbyterian minister, he became the property (?) of Dr. McAlpine, with
whom he remained till the close of the war. In this family he was the nurse
of the white children for about ten years. As Mrs. Dr. McAlpine was very
anxious and cautious as to the quality of the first moulding influences
touching the childhood of her children, and as the schools around were
hardly up to her ideal, she had her children instructed at home. As the
nurse's position placed him and kept him in constant association with the
children, and as he was possessed of a literary turn of mind, he soon began
to imbibe a knowledge of letters, advancing into reading, writing, grammar,
geography and arithmetic. From 1855 to 1874 he saw nothing of his
mother, and for sixteen years of this time did not know where she was.
Naturally this incident started a train of serious reflections touching the
facts and hopes of human life. About the year 1864 or 1865 he was
converted to Christianity and some time after was baptized into the
Talladega Church (white) by his friend, Dr. Renfroe. At the close of the war
Mr. McAlpine first worked at the carpenters' trade, which he left for school
teaching. In the winter of 1866 he entered the Talladega College, supporting
himself by laboring during the morning and evening hours—before the opening
and after the close of the school. In 1873 he severed his connection with
this institution having been aroused to undertake the establishment of a
similar institution for his own denomination. In 1871 he was
ordained to the work of the gospel ministry, and accepted a call to the
pastorate of the Mt. Canaan Baptist Church, Talladega, which he resigned
in 1875 in order to give his whole time to his school project.

To no man in Alabama has been committed trusts more varied and
more weighty. While connected with the Talladega College he occupied the
position of State canvasser under the appointment of Mr. Cravath. He has
been pastor at Talladega, Jacksonville, Marion and Anniston, and president
of Selma University. His special excellence is not of that mental style which
gives birth to fine psychological and metaphysical discernments and
distinctiveness: it is that sort of mental something which strikes with broad
side and ponderous weight. The breadth of his rear head would seem to
indicate that all his faculties are driven forward by a force that starts from a
broad base. The writer first met Dr. McAlpine in Mobile, in November,
1874, the year following that in which he brought forward, at the
Tuscaloosa session of the Convention, his school idea. My first impression
of him was that he was a man of special mission, and I immediately
sympathized with him and with the school project, throwing myself fully
into line with his plans.

In referring to his childhood life, and while talking with reference to the
power of secret prayer, he once remarked to the writer: “Upon one
occasion, though without my knowledge, Dr. McAlpine had resolved to
punish me for a trivial matter on my part which had caused him some
displeasure. I had gone to feed the horses, and in the crib I was on my
knees at prayer. The doctor had followed me with his whip. I was not
aware of his presence or purpose, and hence as he did not speak I got
through with my prayer and fed my horse and returned to the house. I
learned afterward that my
prayer had subdued him, and that he had expressed himself as being
ashamed of his purpose.”

Alluding once to some mistakes he had made, he observed:
“We grow wiser as we grow older.” He has been happily
married twice. By his last wife he has a large family of beautiful
and promising children. The Rivers family, into which he
married, are a people of very sterling qualities, and no doubt
these happy associations have conduced to his success in all
regards.

The act of the University in conferring upon him the honorary
title of D. D. is evidence of the high esteem in which he is held by
the trustees and faculty of the school. He is now theological
instructor in the school and is supported by the Southern Board.

MCALPINE, F. Percy, son of J. D. and Jane McAlpine, was
born August 1, 1865, in Forkland, Ala. He entered the world amid
that good heritage which call come only of the exemplary life of
parents. Though his early life was spent on the farm, his youthful
days were blessed with some educational facilities, which his
discerning, appreciative mind turned to good advantage. After
completing primary grades in his home schools, he, against the wish
of his mother and protest of brothers, entered the State Normal
School at Marion, Ala., with only $15 to begin the course of study
prescribed. The next year he entered Selma University, studying
during the school session and teaching in summer till 1888, when his
mother, his only support since the death of his father, fell asleep.
He says of this time of struggle:

“I owe a lasting debt of gratitude to President Purce, who never
left me without an encouragement which it was possible for him to
bestow.”

In 1890 while in his junior college year, financial straits
forced him to give up study and go out to work. Applying for the
principalship of the Bessemer City School, he made an almost perfect mark
in his examination and obtained the position. While in this capacity, aided
by Mr. J. C. Barker, he edited a paper known as “The Marvel Age.” In 1893, he and Mr. Barker operated a bookstore.

The writer knows but few young men who equal Mr. McAlpine in
modesty, industry, courage, push and beauty of moral character. An
honorable future awaits him, and of friends he shall have many. Talented
and studious, he must still advance in scholarship. He became a member of
the Missionary Baptist Church in 1885, and lives according to his
profession. He expects to complete his university course in 1896.

McEWEN, REV. A. N., pastor of Franklin Street Church, Mobile,
lately editor of the Baptist Leader, is a native of the State of Mississippi,
where he was born April, 1849. When he was about 18 years of age he
went to Nashville, Tenn., in search of better things than those to which
slavery had introduced him. Here he entered the Roger Williams University,
remaining only a very short while. Here also he found and wedded a wife.
Being controlled by industry and economy he soon saved enough from his
small wages to purchase a horse and wagon. This was the first of a series of
financial successes by means of which he soon rose above poverty and want
into comfortable circumstances for himself and family. While attending the
services of Mt. Zion Church in Nashville in 1870 he was led to faith in
Christ which he professed by receiving baptism.

Shortly after he began religious work, and in 1876 he was ordained to
take charge of the pastorate at Tullahoma, Tenn. Five or six years after this
he came to Alabama to take charge of the Dexter Avenue Church. Mr.
McEwen since his en
trance into Alabama, has been intimately connected with all our state
operations, educational and missionary, and no man among us has been
more successful as a church financier. He has bestowed special care upon
the education of his children, all of whom he has reared for the most part
without their mother's aid, as she died when they were young. The Dexter
Avenue Church building was constructed under his leadership.

McCALL, REV. E. A., at present pastor in Columbus, Ga., the son of
Rev. H. A. McCall, was born May 15, 1855, in Russell county, Alabama.
In 1872 he was baptized into the Hawkinsville Baptist Church by the
hands of his father. In September, in the twentieth year of his age, he was
set apart to the work of the gospel ministry by Revs. A. Gachet, S.
Fantroy, J. Daniel, J. H. Davis and H. A. McCall. It will be seen that he
entered the sacred office at a very early age—at an age rather soon in most
cases—rather early for the good of the minister as well as for the good of the
people and the cause. But though in youth he was possessed of very poor
educational advantages, by talent, push, courage, ambition, observation and
application to books, he has made surprising advances. He is strictly a self-made man. He
speaks with ease and performs well on the organ.

He has had a wide range of operation, having been pastor at different
times of eleven different churches, some of them equaling the best
pastorates in the country. Among them the church at Union Springs may
be mentioned. No man in Alabama is more companionable than he.

McCORD, REV. C., of Selma, was set apart to the work of the gospel
ministry by the St. Phillip Street Church while the writer was pastor in
1884. He started the study of books late in life, but by associating with
men of advanced ideas and
close application to books lie is now considerably ahead of the masses of
the ministry. He is a sober, judicious man, peaceable and ever ready for
work.

MADDOX, REV. J. D., the son of Daniel and Tabitha Maddox, was
born in Barbour county, Ala., near Midway, in 1854. His father was sold
away from him when he was only three days old, and his mother when he
was three years old, and hence he came up without knowing anything either
of father or mother.

This friendless condition early impressed him with the desire to
obtain the friendship of God, which in his eleventh year, he sought and
found. He was baptized into the Rama Church by the Rev. Mr. VanHoose
(white) during the same year.

In his seventeenth year, a desire to read books came into his mind. By good fortune he came into possession of 25 cents which he invested in a
“blue back speller.” In order that his book and purpose might not come to
the notice of the white people he decided that he would tear out and learn
one leaf at the time. Thus he began to spell, aided by a more fortunate
fellow slave. The widow of a Baptist minister encouraged him with the
statement that if he could read she would give him a hymn book and a Bible.
On one Sabbath he learned the Ten Commandments. Doubtless he owes
much of his success to his excellent wife, who is no less enterprising than
she is devout and faithful. He said to the writer: “My wife makes me
study.”

In 1879 at the call of the Friendship Baptist Church of Barbour
county, he was set apart to the ministry by Revs. J. Shorter, A. Gachet and
E. Alexander. Brother Maddox is a good man, a faithful preacher, and a
successful builder—a leading man in the Eufaula Association, and is as gentle
as a woman, and simple hearted as a child.

Rev. M. Tyler, D. D., Lowndesboro, Ala.

MADERSON, REV. WILLIAM, of Greensboro, was
born in Virginia in 1849, and came to Alabama in 1866. In the fall of 1872 he
was baptized into the Second Baptist Church at Marion, Ala., and in the
following year began to enter upon the work of the ministry, speaking in
public as he had opportunity. While the Convention was in session in
Marion in 1880, the hands of ordination were laid upon his head by order of
the Marion Church, and by the same presbytery that ordained Dr. Pettiford.
He spent some time in study in the Selma University, under the presidency
of the late Rev. Harry Woodsmall. Mr. Maderson is a man of fine natural
gifts which, considering his early, meagre advantages, have been well
developed. He is remarkably capacitated for imbibing what is pure and
elevating in good men and good books. He is dearly beloved no less for his
stainless character than for his refinement and wisdom. After serving various
other important pastorates, he was called to the pulpit of the Salem Church
at Greensboro, where he now serves with success, greatly increasing the
membership and purchasing a neat parsonage. For the past seven or eight
years he has been the moderator of the Uniontown Association—the largest
Association in the State. Should he continue as he has began, coming years
must increase his power with God and man.

MERRELL, REV. MASON C., of Fort Deposit, son of M. C. and
Harriet Merrell, was born in Dallas county, Ala., June 26, 1849. As his
parents were poor, he was apprenticed to the Rev. H. Talbird, D. D., of said
county, who sent him to the schools of the neighborhood. By such means
he was early placed in conditions where he was able to lay the foundation
of a liberal English education. Much of Mr. Merrell's time for many years
has been spent in teaching in the State schools. The money thus earned has
been a supplement to the meagre
support given him by the small churches of which he is the efficient pastor.
He was baptized into the fellowship of the Carlowville Church October,
1867, by the hands of his benefactor. In 1879 he was set apart to the work
of the gospel ministry in the city of Montgomery, Revs. J. A. Foster, W. J.
Stevens, Wm. Jinkins and R. Aarons officiating as presbytery. Brother
Merrell is a sociable, genial companion, a careful speaker, an earnest
Christian, and a firm believer in missions and education. On all the moral
questions of the times he is as straight as a shingle. He, by his various
pastorates, is associated with the Alabama District and the Union
Associations, and in both bodies he is held in high esteem by all the
thoughtful and pious persons.

Indeed, he is respected by all who know him, white and black.
Because of his quietness and sunshine, as well as for his musical talent and
skill, he is in special demand at our annual and extra meetings.

MURRELL, REV. PRINCE.—Rev. Prince Murrell was born in
Savannah, Ga., January 1, 1817. His mother, who descended of a Congo
prince, was born in Providence, R.I. His father was the son of an
Englishman, of the name of Murrell. Some of his youthful years were
spent with his parents in South Carolina. In the year 1838, his mother
with seven children, he being the youngest, moved to Tuscaloosa, Ala. At
this time no member of the family knew anything of the Christian life. In
1839 his mother was baptized, which incident excited such serious
impressions in her son as resulted in his baptism in August, 1842. About
this time he began to speak and exhort as he had opportunity. At the close
of the war he had been a member of the Tuscaloosa Church (white) about
ten years, and was the only colored Baptist preacher in Tuscaloosa. This
brother has had a
rather remarkable career. In the year 1855 he bought his freedom, and in
1856 started to Liberia, Africa, going as far as Savannah, Ga. His aspiration
for liberty, his unaided toiling for the mastery of letters and books, his tact
and perseverance in organizing the colored Baptists of his section into
churches and associations, and his success in accumulating property with
many other things, mark him as no ordinary man. His marriage to Miss
Mary Drisdell in the year 1842, was no doubt largely conducive to his
energy and success, for she—even up into old age—was a woman of strength
and industry. The first colored school ever taught in Tuscaloosa was taught
by him, and taught at a time when to teach a colored school was to put
one's life at the muzzle of the shot gun. Touching this phase of work, he
related to the writer the following stories: “When we were just set at
liberty I went to a white Baptist who had in times of slavery shown himself
friendly toward black people, and said, ‘Mr. S—, we need a school teacher,
can't we secure you?’ He replied, ‘Do you think I would disgrace myself by
teaching a negro school? Besides this, it would be only throwing into the
waste my time, my talent and my strength. I might as well drive into a
room a drove of sheep or a herd of swine, and put books before them as to
put books before kinky-headed nigger children.’

“On one occasion, two white men who had come into town to bring a
prisoner, walked into my school room with their ropes and chains in hand,
and teacher and school, feeling sure that the ropes and chains were for their
necks, were so dismayed as to excite the pity of the dreaded visitors, and
they sought to remove our fears and to encourage us to continue on in our
good way.”

Speaking of the organization of colored churches in the South, he
remarked to the writer: “I was in Savannah when
the white people were discussing the propriety of organizing colored
churches.” He opened the first Sunday School for colored people in the
city of Tuscaloosa the first Sunday in December, 1866. He claimed to owe
most of his success in the study of divine truth to the Rev. Chas. Manly.
On July 1 he organized the African Baptist Church in Tuscaloosa with 25
members. As he did not begin reading till he was 22 years old he was not
faultless in his mastery of the English language, but was a good speaker, self-possessed
and ready in words. Mr. Murrell was one of the leading fathers
of the Alabama work. His children were a pride to him in his old age.

In the last years of his life he spoke tenderly of his old mistress who
encouraged him to learn to read, and of his maiden mistress, who in many
ways saved him from oppression and aided him in securing his liberty.

Since the above sketch was commenced Mr. Murrell and his good
wife have exchanged the cross for the crown.

NICHOLS, REV. JAMES, of Greenville, moderator and missionary of
the Union Association, was born in Virginia May 10, 1842, and was
brought to Alabama September, 1856, locating at Selma, where he joined the
church and was baptized by the Rev. Mr. McCraw, who was then pastor
both of the colored and of the white churches of that city. At this time, as
the dates will show, he was a young man. It was in this same church and
city that he began the work of the ministry during the days of slavery.

His first marriage was to Miss Emma Allison, of Dallas county. The
fruit of this marriage was two sons and one daughter, neither of whom is
now living. His present wife has two living children. He has an humble
home of his own.

Mr. Nichols is a man of energy, industry and decision of
character; he has opinions and has the courage to express them. No man has
any trouble in times of controversy to locate him, and yet in his rulings as
presiding officer of the above named association, the writer has seen
evidences of prudence and commendable flexibility.

His early life was robbed of literary environments, and hence he is not
an extensive reader of books; but his knowledge of things is superior to
many whose advantages have been far better than his have been. He says
that he knew absolutely nothing of letters till since the close of the war,
when he had a little opportunity to attend night school at Uniontown.

He was ordained in 1873 at Georgiana, Butler county, by Revs. Dan
Shepard, Nelson Briggs, Jesse Holens and others, and he has done a good
work in his section.

NORTHCROSS, REV. W. E., of Tuscumbia, Colbert county, was
born in Colbert county, Ala., in 1840, and ordained to the gospel ministry in
1867 by Rev. Mr. Slater (white) and Rev. Henry Bynum.

He is a peculiar man. He is a man of very positive nature—with him it
is yea and amen.

To those who do not know him as well as to those who vacilate and
pretend, his sternness is repelling. But behind and below external
appearances there is a heart that is as tender as it is brave, and as kind as it
is firm. Except a little time spent in the Roger Williams University, he has
had no school advantages, but he reads and writes, fairly well.

The Tuscumbia, Barton and Sheffield churches, were built
up under his labors. In the formation of the Muscle Shoals Association at
Tuscumbia in 1869, he was one of the leading spirits. He relates the
following incidents:

“Before the close of the war I was captured by the Federal troops
and carried to Decatur, where I joined their army. As I had a crippled foot I
was allowed to remain with the commissary department. While we were
camped at Athens, General Forest came upon us and defeated, captured and
killed until we were almost literally wiped out of existence. I had been kind
to some little white children by which I had won their love and, of course,
the love of their parents. Therefore, in the time of danger, I rushed to this
house, and the good people hid me and changed my clothes. Hence when I
was found, I was taken for one of the gentleman's slaves. When I was
permitted by the man to try to return to Tuscumbia and had gone some
distance, I was caught by deserters from the Southern army, who voted to
shoot me. They bound me and kept me over night, intending to do away
with me the next day. It was in a lonely desert on the Tennessee river. I
could not sleep, and so all night I prayed to God, and all night the wives of
the men prayed for “the poor nigger ”—prayed to their cruel husbands. Their
cries and tears prevailed, and I was robbed and let go after I had vowed not
to reveal their whereabouts. I left loving God and believing in his
faithfulness to his people as I had never done before.”

For years Mr. Northcross has been the trusted treasurer of the Muscle
Shoals Association. He is the pastor of the largest church, and has the best
edifice, in northern Alabama.

ODEN, REV. M. C. B., of Sylacauga, was born in Charleston, S. C.,
December 24,1839. He was baptized by Rev. J. J. D. Renfroe, D. D., in
September, 1865, and in 1873 he was set

apart to the work of the gospel ministry, Rev. W. Wilks, and others, officiating
as presbytery. He, in speaking of the rise of the work in this section, says: “I
came from South Carolina in 1858, a Methodist. There were nineteen or
twenty other slaves on our place beside myself. I, and one other, professed to
be Christians. The master of the place permitted us to hold prayer services,
and allowed the slaves of his kin people to attend. The Lord blessed these
meetings and at the close of the war this humble beginning was ready to unfold
into the Harpersville Church. At the close of the war, I began to teach night
and Sunday Schools, and thus introduced the study of letters, though in the
Sunday School as well as in the night school, we had nothing but the ‘blue back
speller.’ ”Brother Oden is an honorable, outspoken, industrious, prosperous
man, whose hospitality is known far and wide. His home has often been an
asylum of rest to the writer, as well as to other missionaries of Alabama of all
denominations.

O'BRYANT, REV. L. F., of Eufaula, the son of Frederick and Rose
O'Bryant, was born on the Dent plantation in Barbour county, Ala., in the
year 1860. In 1879 he was converted to the faith of the gospel under the
preaching of Rev. Jerry Shorter, and was baptized. into the Pleasant Grove
Baptist Church. At the call of the above named church, he was set apart to the
work of the gospel ministry in 1885 by Revs. J. A. Wilhite, A. Gachet, J. D.
Maddox, E. May and J. A. Alston, of Arkansas. Notwithstanding his
educational advantages have been very meagre, he has, by constant study and
observation, advanced to a fair knowledge of books. He is a loving husband, a
successful pastor, a strong preacher, a genial associate, and carries sun shine
everywhere. The writer was associated with him for some weeks in the
institute work at Eufaula, and was truly delighted with his urbanity and innocent
wit. He is a young man of hopeful prospects—if his present wise
course should continue to the end. His father before him is a Baptist
minister, whose life is held in high esteem, and hence the subject of this
sketch comes into his public career having his own excellent personal graces
savored by the good name of his revered ancestor.

OWENS, REV. A. J., of Moulton, is an ex-student of Selma
University; he is an agreeable companion, a kind father, an orderly thinker
and a forcible preacher. The writer has greatly enjoyed the hospitalities of
his home and the abundance of his good humor.

OWENS, REV. ALBERT FRANKLYN, editor of the Baptist Leader
and pastor at Mobile, was born in Wilcox county, Ala., January 1, 1854.
Early in life he left Alabama for Louisiana, in which state he was led to
exercise faith in the Son of God and was baptized into Little Mt. Zion
Church by the Rev. G. Stemley, of Avoyelles Parish. In April, 1873, he
was licensed to enter upon the work of the gospel ministry. At the call of
the Third Baptist Church, Mobile, Ala., he was ordained to the functions of
the ministerial office by the Common Street Baptist Church, New Orleans,
La., May 28, 1877, by a council of which Rev. Marsena Stone, D. D., of
Ohio, was chairman, and Rev. A. M. Newman was secretary. His longest
and hitherto most prosperous pastorate has been with the church who
called for his ordination, and whom he led to the purchase of their neat brick
edifice on St. Anthony Street.

Beginning with them in the spring of 1887, he left them for
Uniontown, September, 1890, in excellent quarters and free from debt.
This he did at such patient self-sacrifice as may be found in only a very
few men of his age.

In 1873 he entered Leland University, New Orleans,
where he remained four years, persuing the classical and theological courses
under Drs. Gregory and Stone.

While in Louisiana he was engaged in teaching school and was
intimately associated with the general Baptist work, being at one time
editor of their state organ, the Baptist Messenger. In 1884-85 he was
editor of the Baptist Pioneer, located at Selma, Ala., and has served as
general superintendent of missions for the State of Alabama. For many
years he has been on the Board of Trustees of Selma University, and in
recognition of his solid worth and general information he is now the bearer
of our denominational standard.

Mr. Owens is a typical, Christian gentleman. No other man among us
has a library so select, so varied and so valuable as he has, nor has any man
in Alabama a clearer evidence of literary talent and literary relish. He is a
many-sided man, and the beauty of his solid personal qualities is greatly
enhanced by his indigenous vivacity, unstinted hospitality, and perennial
benevolence. In the hovels of the poor and in the times of the sources of
disease, no man among us is more welcome than he, neither is there one of
his brethren whose duty renders more heedless of danger or blind to
personal privations and material losses. Whether he builds houses of
worship, preaches, lectures, teaches, writes—whatever may be the
engagement of the hour, that engagement focusses the whole man. The
following incidents will show something of the style of his mind: On one
occasion when severely tried in administering discipline, and when he had
allowed his feelings of indignation to run too high, he was so distressed that
for many nights sleep almost entirely forsook him. The writer overheard
him on this occasion, saying, “Against thee, thee only, have I sinned, and
done this evil in thy sight.”

Upon another occasion in the midst of a session of the Convention,
and as one of the policemen of the town
walked in and was seated, he arose and remarked: “Brother president, I see
in our assembly a policeman of the city in which we are convened. I think
this a fit time to give notice to any who may feel inclined to be unruly that
they must observe good order or I'll have them arrested.” This came in just
at a condition of the meeting when a bit of humor was just the thing most
needed.

The St. Anthony Street Church, Mobile, is a tangible memorial of his
energy, self-sacrifice and patient industry. Beside the pastorate of the St.
Anthony Street Church (the Third Baptist), he has served in the pastorate
of the Dexter Avenue, Montgomery, and in the pastorate of the church at
Uniontown.

His speeches are characterized by originality, clearness, force and
dignity. He is still a growing man—growing in worth of manhood and in the
confidence and love of the denomination; and should his health and life
continue, the historian who will write of a brighter day than this—a day not
far in the future—will point with pride to this man of rare gifts, giving more
space than is here accorded him. With special pleasure the writer records
the name of Albert F. Owens, D. D., high upon the roll of his personal
friends.

And this short notice of a worthy man can hardly close at a point of
greater beauty than in an humble tribute to his other self, Mrs. Mary Mims
Owens (once Mrs. Taylor), whom he wedded in 1882, and who is held in
high esteem as a leader in church and educational circles.

PETTIFORD, REV. W. R., D. D., son of William and Matilda
Pettiford, was born in Granville county, N. C., January 20, 1847. He was,
when a boy, of an industrious turn of mind, working faithfully at whatever
his hands found to do. At one
time he was with the tanner, and at another time he was running his father's
farm.

At the age of 21 years he united with the Baptist Church of
Rocksboro, Person county, N. C., and was immersed by the Rev. Ezekiel
Horton, of Salisbury. While he was serving this church as clerk, he told his
mother, as a secret which he greatly desired she would not reveal, that he
felt called to the gospel ministry. As Brother Horton often put up at their
home he soon got possession of the secret. Dr. Pettiford now says: “When
I was called into an examining council and learned that my secret was out, I
was very much frightened; but the advice given upon this day has ever been
helpful to me.” The writer met the subject of this sketch for the first time
at the session of the State Convention held in Talladega in November, 1876.
He and the late Senator A. H. Curtis were messengers from the church at
Marion. At this time the only traits that were especially noticeable were
the frankness of his countenance and the geniality of his manners. At the
commencement of Selma University in the winter of 1877-78, he joined
Brother Woodsmall, becoming a member of the pioneer faculty of the
school. It was here that he was seen as the studious, patient, industrious
man loved no less by tender youth than he was trusted by riper years. He
was called to ordination by the Marion Church, Marion, Ala., and
dedicating hands were laid upon his head in Marion, Ala., in the midst of
the conventional session held there in November, 1880. After this he
severed his connection with the school as teacher and as financial agent, to
enter the pastorate in Union Springs. His open, earnest face, tact, and
urbanity of speech, made him one of the most successful financial agents
the University has ever sent upon the field. He relates the following
incident in connection with his field work for the school: “I was about
thirty miles southeast of Greenville, Ala.
A colored man by the name of Turner had just been mobbed in Clark
county. The colored people along the road were exceedingly frightened at
the threatening attitude of the whites, and hence refused to entertain any
stranger. I knew not where I was and it was now dark. My horse was
broken down. Family after family turned me off. At last one man agreed to
entertain my tired horse. Thankful for this little drop of kindness, I
stopped and fed my animal. Then I started off—I knew not whither. After
awhile I saw through the boughs of the pines a dim light, which seemed far
away. Turning towards this light I wended my way through sage field and
bush, until I stood beside an old log hut, a rickety relic of an old time Negro
quarter. With ease this tiny spark peeped through the great opening in the
dirty cabin full into my weary face. Herein, with husband and wife and
babies, and a lot of dirt, I was allowed to rest my tired limbs and heavy
heart till morning.

“Upon one occasion while Bro. D. T. Gulley and I were on mission
work together, we were delayed in Marengo county. Waters were up,
Brother Gulley was sick, and the people had no money to give for
educational purposes. I went to begging milk cows and succeeded in getting
the people to donate six .”

Mr. Pettiford married his present wife, Miss Della Boyd, of Selma,
Ala., November 22, 1880. She is an excellent woman and comes of a fine
family. As might have been expected the marriage has been a happy one for
both parties.

Dr. Pettiford is a clear thinker, a concise speaker, a firm friend, a lover
of his race, and a fine presiding officer. Every feature in his bearing is
indicative of the true gentleman and earnest Christian. He is a firm friend of
Selma University, and by this school he has been honored with the degree
of D. D. He is at this time (1892) president of the “Alabama

Rev. W. C. Bradford, Pastor First Baptist Church, Tuscaloosa, Ala.

Penny Savings Bank” and of the Baptist State Convention of Alabama. He is
further noticed in connection with the chapter on “State Convention” and
“Selma University” as well as in other chapters.

Closing this sketch, it seems fitting that I should remark that though he
excels in many virtues, he is especially peculiar in these:

1. He is abundant in plans and measures, so that the variety of his
operations almost wholly exclude the monotony so often felt in church
work.

2. He is in a peculiar degree a patient man. In all conditions he seems
to possess his soul in patience.

Since the above was written, he has been elected financial secretary of
the State work.

He is now organizing the Alabama Publishing Company. He is full of
enterprise.

PHILLIPS, REV. D., of Tuskegee, was a “Father in Israel.” Those who
are old enough to remember him as a slave, say that he sat in council with the
white ministers and was permitted to speak in their associational gatherings.
Nothing seemed to disturb his peace; no amount of heated discussion ever
caused him to break from his strong hiding place of pious humility. He was
a large man with strong will, but every “jot and tittle” of his ponderous being
was under submission to his consecrated will, which ruled all like the
helmsman steers the great ship. He was about the age of Mr. John Dosier,
eighty years. He refused to accept freedom till all were free.

PEELS, REV. J. A., pastor of the First Colored Baptist Church in
North Birmingham, is a rising young man in the Mount Pilgrim Association.
His church, though a new enterprise, is a success, and all plans for gospel
aggression find in
him a ready and substantial friend. His brethren love him because he is
peaceable and benevolent in his dealings with them.

POLLARD, REV. ROBERT T., son of Rev. R. T., Sr., and Mrs. Mary
F. Pollard, was born in Gainesville, Ala., October 4, 1860. A few years
after the close of the late civil war, Rev. R. T. Pollard, Sr., moved with his
family to Enterprise, Miss. There the subject of this sketch received his
first impressions—impressions which were to serve as the foundation of
his future character. At the age of 12 his mother left him for the better
country. The boy, reflecting over his sad loss in the death of his mother,
turned unto the Lord, and was baptized into the fellowship of the Mt.
Pleasant Church, in which he immediately became clerk and Sunday School
teacher. Thus, starting right, we are not surprised at the righteousness of
the course he now pursues.

By studying at night under his father's instruction, he, at the age of 12,
could read and write. At 16 he was known as “the boy preacher.” At the
age of 20 he entered a school taught by Prof. Paul D. Jones in Meridian,
Miss., in which school he studied arithmetic, algebra, English grammar and
Latin. He remained here two years. In 1882 he entered Selma University,
under Prof. Woodsmall. Of this good man he says: “His consecrated life
did much toward fixing my character in the spirit and doctrines of Christ.”
From this institution he graduated with the class of 1884 as valedictorian.
In the same school and in the same year he entered upon the college course
and completed the freshman and sophomore years. During this time he was
assistant teacher in the University. By all, and throughout all, he has
been and is now accepted as a student, a thinker, a rigid moralist and
faithful Christian. In March, 1885, he was ordained to the gospel
ministry in Selma, Revs. E. M. Brawley, D. D., W. H. McAlpine, H. N.
Bouey, A. N. McEwen, C. L. Price, and C. R. Rodgers, officiating as
presbytery. After this he entered upon and served acceptably different
important pastorates in Perry county. With credit to himself and with
profit to the denomination, he has, as teacher, as moderator, as recording
clerk of the State Convention, and as district Sunday School missionary,
served the Baptists of Alabama. At this time he is the successful pastor of
the Dexter Avenue Church, Montgomery. Thus this quiet, hard working
young man has risen up till there are but few that go before him. Mr. Pollard
is a philosopher, clothed with the spirit of a child. In him a full heart
balances a well stored head.

POLLARD, REV. I. M., of Lochapoka, is one of the few men of whom
we sometimes feel that they are Nature's favored children. So evenly
balanced are all his tempers and passions, hopes and fears, that we are
almost compelled to think that so much self-government must have come
largely as the gift of nature. The writer has reasons to know him as an
honest man—as a man who can handle the money of his neighbor without
fault to himself or loss to his friend. Mr. Pollard is held in high esteem by
all who know him—white and black. He was born about the year 1840. He
possesses a fine personal appearance, a gentlemanly bearing, and is a good
preacher of the plain old gospel.

POSEY, PROF. THOMAS H., of Bessemer, the son of Wesley and
Patience Posey, was born September 15, 1854, at Bessemer, Ala. He was
baptized into the Canaan Baptist Church about the year 1872 by Rev.
William Ware. Brother Posey deserves honorable mention for his faithful
services as an educator. He graduated from the normal course in Selma
University in the spring of 1884, and has proven himself to be
not only a power in the affairs of secular education, but a very efficient,
faithful worker in the church and Bible school.

PRENTICE, REV. D. L., of Selma, Ala., son of James and Caroline
Prentice, was born in Shelby county, Ala., December 25, 1852. The home
of his youthful days, like that of the writer, must have been in a wild
country infested by wolves; for he, in speaking of how he had to go after
wood and water into the thick swamps before the break of day, says: “On
one morning as I found myself surrounded by wolves, I cried to God for
help and was delivered. In my prayer for deliverance I made a vow of
consecration, which was the beginning of a new life.” In 1875 he was
baptized by Rev. Berry Ware. About the year 1865-66 he began studying
Webster's speller, and sought information, he says, of every person that he
thought had any information to give. He learned to read and write and
began figuring under the instruction of a Mr. J. W. Strong, a man, so it is
said, who used to be mayor of Selma, Ala. The writer first met the subject
of this sketch while he was student in the Talladega College, and since his
graduation from the Selma University, his course and success as pastor,
teacher missionary and lecturer, has been watched with pleasing interest.
He was ordained to the ministry May, 1882, by Revs. Joe Smith and Henry
Scott. He is a genuine friend of religion and education, and being young and
strong he has large opening for future usefulness and fame.

PRINCE, REV. J. T., of Gallion, Ala., son of John and Mary A.
Prince, was born March, 1853, in Marengo county, Ala. He was baptized
into the fellowship of the Bethlehem Church by Rev. D. R. Willis the third
Sunday in April, 1871. In 1884 in the St. Philip's Church, Selma, he was
set apart to the work of the gospel ministry by Revs. E. M. Brawley, H.
N. Bouey, C. R. Rodgers, L. P. Foster and the writer. He attended Selma
University under the different presidents—H. Woodsmall, W. H. McAlpine,
and E. M. Brawley. He began his education by studying under a white man,
whom he paid $1.00 a week. Attended a public school after he was 23
years of age. He taught in the State school. Is now district missionary. He
is an industrious man and owns good property.

PULLUM, REV. H. P., of Anniston, son of Lawrence and Caroline
Pullum, was born in Pickensville, Ala., March 23, 1862; baptized at
Carrolton August, 1882, and entered immediately upon the work of the
ministry, but was not ordained until March, 1889. At the request of the
First Colored Baptist Church at Bessemer, which he had organized and built
up, Mr. Pullum received the hands of ordination from Revs. P. Murrell, W.
A. Shirley, S. Page, A. J. Austin, D. M. Sewell, and J. C. Crawford. He has
a large following wherever he goes.

PURCE, REV. C. L., ex-president of Selma University, is noticed in
this work only so far as other authors have not been able to see him in his
peculiar relations to the work in Alabama.

It was in 1886, I think, in the most trying period of our history, that
Dr. Purce was unexpectedly called (upon the resignation of Dr. E. M.
Brawley) to assume the presidential office in the Selma University. The
school was burdened with $7,000 of debt, its credit was about gone, its
debtors were impatient, its supporters divided, and denominational strife
was at white heat. The former president was not only a peculiarly brilliant
and cultured man, but had enjoyed special advantages looking toward fitness
for the presidential chair. Many feared for Mr. Purce.

However, it was thought by some that caution and economy were the
special characteristics called for by existing
conditions. We needed a man who could shun the strife of factions, keep
cool under severe pressure, and cause the school's expenses to drop below
its income. Some who had watched Mr. Purce, were willing to trust him
with the difficult duties of this trying hour, and the writer records with
much pleasure, that he kept clear of the quarrels, and meanwhile did much to
remove the debt by putting the school on plain and well regulated fare.

Dr. Purce has done the Baptists of Alabama very praiseworthy
service, not only as an educator, but as an example in the matter of school
management; and those who follow him will profit by heeding his caution
and economy. And, to his honor it may be said, we have had no president
who has been more generally loved by the school.

PYLES, REV. CARTER, of Oxford, Ala., born in Talladega county,
Alabama, December 15, 1845, of Christian parents. He was baptized in
1865 by Rev. Mr. Jenkins, a white minister, who devoted much of his time
to evangelical work among the colored people. In 1876 he was officially set
apart to the work of the gospel ministry by the Rev. Mr. Jenkins, William
Taylor and B. Snow. Mr. Pyles is among the leading men of the Snow
Creek Association. His pastorates at Jacksonville, Choccolocco and other
points prove him to be a leader of ability. He is now undertaking a new
work at Oxanna, Ala.

RIVERS, REV. E. C., of Talladega, Ala., was born January 5, 1847.
He is the eldest son of Mr. Edward and Mrs. H. J. Rivers, two very worthy
old citizens of Talladega. In his twenty-fourth year he was married to Miss
Jane Moore, of Talladega, by whom he has a large family of children.

He has a fair English education, having attended the Talladega College
for parts of five sessions. In 1867 he united
with the Mt. Canaan Baptist Church, Talladega, and was baptized by the
late Rev. Phil. Davis.

He was called to ordination by the Salem Baptist Church in 1884,
Revs. J. P. Barton and Moses Colly officiating in the rites. He is an
industrious, prudent man, and has accumulated property worth $3,000 or
$4,000. At this time he is the moderator of the Rushing Springs
Association, over which he has presided with dignity for several years. He
is a model citizen and substantial man, sociable and aspiring.

RIVERS, REV. S. A., of Talladega, the son of Mr. Edward and Mrs.
H. J. Rivers, was born in Talladega, November 10, 1854. In a series of
meetings, held by the writer in Mt. Canaan Church, he was led to exercise
faith in the religion of Jesus Christ in 1876. In the same year he was united
with the church by baptism.

He immediately began laboring as a leader in Sunday School work, in
which he at once proved himself to be a very capable person. He was soon
appointed Sunday School Missionary for the Rushing Springs Association,
in which position he was remarkably successful. In 1877 he married Miss
Elizabeth Walker, by whom he has three promising daughters. He is a
graduate from the theological department of the Talladega College. He is an
industrious business man, a Christian gentleman, a clear thinker, a ready
speaker, a social genius. No man among us of his age has brighter prospects
than he, none more admired and loved. The manner in which he has
succeeded, under trying circumstances in the Mt. Canaan Church, is simply
amazing. Toward God he is faithful, toward man he is kind, gentle and full
of service. He was ordained in 1889 to take charge of the Mt. Canaan
Church.

RIVERS, REV. ALEXANDER A., of Midway, Ala., the son

Rev. H. Woodsmall, of Franklin, Ind., First President Selma University.

of John and Violet Rivers, was born near Glennville, Ala., in the year 1851.

In his twentieth year he was baptized into the Spring Hill Zion
Church by the Rev. A. Gachet, under whose preaching he had been led into
repentance toward God and faith in our Lord Jesus Christ.

It was not long before he felt that he was called of God to the work of
the ministry. At the call of the Enon Church he was set apart to the sacred
office by the Revs. A. Gachet, P. Johnson and F. Randall. Brother Rivers is
one of the strong preachers and successful pastors of the Eufaula
Association He has had very limited educational advantages, but he is a
constant reader of books and a close observer, and hence he has made
considerable educational attainments. He is quiet, unassuming, even and
hospitable. The writer enjoyed a very pleasant stay with Brother and Sister
Rivers at their home in Midway. He once held a very fine pastorate in
Texas, which he had to give up because of the poor health of Mrs. Rivers
and return to his old home in Alabama.

ROACH, REV. PERKINS, of Stevenson, father of Mrs. M. A.
Boothe and of Rev. Thomas Jefferson Roach, was born in Tennessee. He,
with Rev. Thomas Roach (who was the first ordained colored minister in
Jackson county), and Rev. Robert Caver, organized the work in northeast
Alabama. He was noted for his magnanimity and joyfulness of heart. It is
said that his life was as one continuous song of gladness. When a child he
was a house boy, which position brought him into continual contact with
persons who knew books. He so far utilized this advantage as to learn to
read, but his knowledge of writing was delayed till since the close of the war
his daughter (now Mrs. Boothe) had sufficiently advanced in her studies to
instruct him. This story is told of him: During
the war his mistress, the widow of Rev. Charles Roach, Sr., fearing the
Federal soldiers, left home and fled across the Tennessee river into Sand
Mountain. The slave remained at home to care for things about the place.
With the view of preventing want to the widow and those who were with
her, he, regardless of the dangers of his undertaking, and while the shades of
night hid his operations, would bear across the river and up the Mountain
such things as he thought they might need.

He has been dead some eighteen years. His widow, Mrs. Charlotte
Roach, has done nobly in rearing and educating the children.

ROACH, REV. LEWIS, of Fackler, deserves mention as a hard
working, poorly paid gospel preacher. Many years he led the Mud Creek
Association as moderator. He, Rev. James Larkin, Rev. Lewis Henshaw,
and others, are trying to build an academy at Hollywood, Ala. They
deserve success.

ROACH, REV. T. J., of Hollywood, is an industrious and honorable
man. He has served the Mud Creek Association as missionary, has been
pastor at Bridgeport, and now preaches at Paint Rock.

ROBINSON, REV. ISHAM, of Eureka, Talladega county, was born in
Greenville, S. C., October 10, 1814. While he was the property (?) of Mr.
John Truss (in 1833) he took to wife Miss Aggie Truss, by whom there has
been born unto him a large family of sons and daughters, who are now
grown and are honorable members of society. Brother Robinson was
baptized by a Rev. Mr. Joseph Byers in 1840. He said to the writer: “I
was licensed in 1850, but could not preach except when I could secure the
presence of two slaveholders. I was licensed by the Mount Joy Church, the
first church organized
in our section of the State. I was ordained in 1865, by a council over which
Rev. A. J. Waldrop presided. I was so hindered in my ministry in slavery
time that Brother Henry Wood and I covenanted together to take our case to
God and beg for liberty. We agreed that we would go at sunrise at least once
each week and pray to God for freedom. It was eighteen years before the
victory came, and often appearances caused our faith to waver.” Mr.
Robinson is now quite old, but is still in fair health. His sons are leaders in
the Baptist church and helpers in every good cause.

RODGERS, REV. C. R., missionary for the western district of
Alabama under the American Baptist Publication Society, was born at
Hamburg, Perry county, Ala., August 4, 1859.

In early life he had opportunity to attend the country school of his
neighborhood, beginning under the instruction of Rev. G. J. Brooks, now of
Selma.

Living on the farm, his early activities were in line with his calling. He
was a farmer boy, and hence he drew his bread and bed from the handles of
the plow and the hoe.

Mr. Rodgers was converted in his fifteenth year, and was baptized by
Rev. R. Windham September, 1874.

On June 11, 1884, he was set apart to the full work of the gospel
ministry in the St. Philip Street Church, Selma, by Drs. E. M. Brawley, C.
L. Puree and C. O. Boothe, aided by Revs. H. N. Bouey and G. J. Brooks.
From the time of his ordination till December, 1890, he served the pastorate
of the
First Colored Baptist Church, Tuskegee, but since this last date he has been
successfully operating in his present position.

In January, 1889, he was wedded to Miss Lily B. Foreman, of
Opelika. Bro. R. is a man of excellent spirit, quiet, unassuming, and makes
changes in men more on the order of the sunshine than in the manner of the
storm spoken of in the fable of the contest between sun and wind. Perhaps
no man among us has so few enemies as he has.

From 1889 to 1892, he has presided over the Auburn Association. He
is an easy, pleasant speaker, and a choice man.

ROSS, REV. S. L.—It was March 9, 1861, when the subject of this
sketch was born of slave parents—Luckie and Emily Ross—near Rehoboth,
Wilcox county, Ala.

He had the advantage of a pious, Christian mother, and was hopefully
converted at the age of 12 years, and united with the Pine Grove Baptist
Church by baptism, Rev. Wallace Richardson, pastor, officiating.

He was taught his “A B C's ” by his mother and grandfather. As soon
as free schools opened he was placed in school, which were simply poor,
for schools in those days were kept, not taught.

In December, 1879, he was sent to Selma for the purpose of attending
school. He united with the St. Philip Street Baptist Church—Rev. W. A.
Burch, pastor. For a number of years he was clerk of the church and
superintendent of the Sunday School.

It was while he was superintendent of the Sunday School that Mr.
Ross felt called to the gospel ministry, in order to a better preparation for
which he entered (1883) the Alabama Baptist Normal and Theological
School (now Selma University), where he spent a number of years.

Rev. Ross was married to Miss Emily C. Boyd, of Selma, August 7,
1889. October 1, of the same year he resigned the Hamburg Church, the
Forkland School, which he had taught for a number of years, to accept the
principalship of the Eutaw public schools, Eutaw; Mt. Olive Baptist
Church, Boligee, and Liberty Baptist Church, Blocton.

Owing to her thorough training and long experience as instructress in
the city schools of Selma, Mrs. Ross has contributed much to the success
of her husband.

Against the wishes of friends, patrons and churches he resigned his
school of 3,50 pupils and the two churches named, to accept the position
as treasurer and instructor in the State Colored Normal School, Normal,
Ala.

July 1, 1893, he severed his connection with that school and became
pastor of the Steele Street Baptist Church, Huntsville.

October 1 of the same year he resigned the pastorate of the Steele
Street Church to take charge of the Sunday School Missionary work in the
State under the American Baptist Publication Society, Philadelphia, Pa.,
which position he now holds.

SAVAGE, REV. DANIEL, of Mumford, pastor of several large
churches, deserves to be mentioned among the praiseworthy, busy men of
the Rushing Springs Association. He is held in high esteem for his self-reliance, stainless
reputation,
agreeable manners, public spirit and earnest Christian labors. He preaches
for Shady Grove Church, Jenifer, and Sycamore Church, Talladega. The
writer has seen him during the past fifteen years—in many meetings where
there were hot words and hotter feelings and yet with him there was the
same quiet spirit, the same smiling face. “He that ruleth his own spirit is
better than he that taketh a city.”

SAMPSON, MR. JAMES WILLIAM, son of Rev. Green Sampson,
of Wetumpka, is a young man of high rank in the order of the Knights of
Pythias, but is no less a solid efficient member of the Shiloh Baptist
Church, of Birmingham. He deserves consideration as a man of
discernment and enterprise concerning racial questions and denominational
interests.

SCOTT, REV. JOHN, late of Demopolis, led to the erection of the
edifice in which the First Colored Baptist Church of Demopolis now
worships. After the Rev. James Caldwell, Rev. Scott was the chief leader
of the people in his section. He died five or six years ago at about 50 years
of age, and his pastorate is now filled by the Rev. Mr. Wallace.

SCOTT, REV. ANDERSON, is at this writing pastor of the
Tabernacle Church, in Birmingham, but began his ministry at Selma, where
he appears among the organizers of the work. He has undergone a good
many changes, but because of the presence of a very large amount of
vitality and will force he is still pushing on among his brethren. His life
may give this useful lesson, namely, “keep the face to the lion, never give
the back to the foe”—forgetting the things that lie behind us, vigorously reach
for the good that lies before us. Brother Scott is one of the pioneers and his
name lies in the foundations.

SCOTT, REV. HENRY, of Blocton, is of Maryland parentage. He is
a man of piety, of integrity and industry. He has
labored as a missionary of the Shelby Springs Association, and has rendered
valuable services in support of Selma University. He is an uncompromising
foe of low morals. Recently his health has been poor, and hence his work has
been hindered.

When Selma University existed only in purpose he very substantially
aided the purpose toward materialization. He and Rev. D. L. Prentice
collected over a hundred dollars from one church and sent it up to the
writer in Talladega in 1876.

SHIRLEY, REV. W. A., was born in Tuscaloosa, Ala., June 12, 1857.
He began the work of mastering letters in his native city at the age of seven
years, by attending the public schools provided for by the State. Later he
attended three sessions (of nine months) of the city school in Columbus,
Miss. For seven years he worked in a whiskey saloon, where, he says,
that while at work behind the bar, he was converted to the faith of the
Christian religion. Joined the church in 1878 in Mississippi, under the
pastorate of Rev. T. L. Jordan. Studied theology in the Presbyterian
school at Tuscaloosa. Was ordained in the African Baptist Church of
Tuscaloosa under the pastorate of the Rev. J. X. Mason. His pastorates
have been at Hull's and Birmingham, Ala.

For ten years he served the Antioch, Bethlehem Association, as
clerk. He has built three church edifices.

Mr. Shirley is possessed of that easy, joyous, friendly turn in
manners and address, which make him agreeable to all classes of reasonable
people. He is studious and observing, which fact, coupled with his native
talent, offers him an ever broadening field of operation as the years shall
come and go. “Watch and pray that ye enter not into temptation.”

SIMMONS, REV. J. S., at present pastor of the Gadsden Church,
son of James and Annie Simmons, was born in Alabama
August 16, 1859. He was baptized by the Rev. Henry Stevens into
the Greensboro Church May 27, 1878. Mr. Simmons is a man of talent,
and is a graduate of the Lincoln University, once located at Marion. He was
set apart to the work of the gospel ministry by the Sixteenth Street Church,
Birmingham, in April, 1889, Revs. W. R. Pettiford, D. D., A. C. Jackson,
and R. Donald, officiating as presbytery. Since his ordination he has served
the Galilee Church at Anniston, and now serves the church at Gadsden,
where his labors have been especially successful. Everywhere he has borne
the reputation of an honorable and pious man. He has been fortunate in
finding and winning a helpmeet for him in his spiritual and intellectual labors
in the person of a very excellent lady.

SIMPSON, REV. I. T., of Selma, Ala., was born in this State August 1,
1858. He was baptized into the Belleville Church December, 1876, and in
1883, he was ordained to the work of the gospel ministry by Revs. D.
Shepherd and C. Travis. He attended the State University at Montgomery
and is now soon to close a course in Selma University. Brother Simpson is
a man of fine sense, is a good speaker, and with heed on his own part,
sympathy on the part of his people, and blessing from above, his
opportunities for increasing usefulness and honor are very encouraging.
Already he has attained a reputation as a pastor and builder as well as
orator.

P. S. Since the above was written, Brother Simpson has completed
his course at the University, and is now pastor at Opelika, where he is
already the peerless preacher and successful leader.

The writer has the good fortune to know something about the good
order of his home, and of the hospitality of his refined and agreeable wife.
He is peculiarly himself and

not another—clear headed, comprehensive, reasonable, self-reliant, genial, in
his home as well as in the public harness. Doubtless the historian who
comes after, will tell of the fruits which shall hang upon the ripened years of
this strong man. May God help him to remember that Sampson's strength
was the source of his ruin. “Eternal vigilance is the price of liberty.”

SMITH, REV. G. S., is pastor of the Red Mountain Church
Bessemer.

STEINBACK, REV. L. S., ex-pastor African Baptist Church,
Tuscaloosa, was born in Marengo county, Ala., March 12,1852. He was
set free at 12 years of age.

He says: “One year, all the wages I received above my scanty meals
and rough clothes, was one dozen apples. Often I was glad to obtain a good
meal of parched corn. At 19 I worked in Uniontown for 50 cents a day.”

It was at this time that he learned his alphabet, studying at night
school. He says that as he went to his meals and to his work, his spelling
book was ever with him. He attended school after he had married—using
such time as he could spare after crops were “laid by.”

He was ordained to the ministry in October, 1883, Revs. John Scott,
F. Gilbert and A. Wright officiating as presbytery. By industry and
perseverance, he has been able to teach in the free public schools of the
State, has been missionary in his association, and is now pastor of one of
our largest churches. He lives, he says, on his own plantation, for which he
has paid three thousand dollars.

This is an example which is well calculated to encourage poor,
struggling young men to overcome difficulties and rise anyhow—rise in spite
of difficulties. Brother Steinback has served the pastorate of the Tuscaloosa
Church and also edits a newspaper, The Christian Hope.

STEVENS, REV. HENRY, of Uniontown, son of Harry and Agnes
Stevens, was born near Port Royal, Va., May 5, 1820. At the age of 21 he
was baptized into Flat Run Church, Orange county, Va., by the Rev. B.
Hodge. He came to Alabama in 1843, at which time he began to speak
concerning the grace of God in the redemption of sinners. In 1845 he began
for the first time to read the sacred Scriptures, and in the same year he
married Miss Clarissa Clay, by whom ten children were born to him.

Mr. Stevens was one of nature's noblemen. He was an honest,
outspoken man, an orderly citizen, and a very forcible preacher of the plain
old gospel.

In 1868 he was fully set apart to the work of the gospel ministry by
his white brethren, Revs. T. M. Bailey and Drs. McIntosh and Curry.

His every word was believed by all who knew him, and his perfect
honesty no man doubted. For nine consecutive years he was moderator of
the Uniontown Association. He was one of the founders of the State
Convention, and also of the Selma University. In 1890 he exchanged the
cross for the crown, dying as he had lived, loved and respected by all. He
left his family in possession of good property, worth about $5,000, and,
above all, a name that has no blemish. Often our school sought refuge from
want in the purse of Elder Stevens. He was two years older than his
brother Washington, who died before him in Montgomery.

STOKES, REV. A. J., pastor of Columbus Street Church,
Montgomery, was born in Orangeburg county, S.C., July 25, 1858. He
was led to exercise faith in Christ at the age of twelve and a half years. He
entered the work of the ministry in the Methodist church, but soon became
convinced of the correctness of Baptist views, and, joining the Baptist
people, he was baptized by Rev. Edward Green, of Branchwell, S.C.,
May, 1871. After studying two terms in Crafting University and two
terms in the State University, he entered Benedict College, from which he
graduated in 1884. In 1874 he was solemnly set apart to the work of the
gospel ministry by Revs. E. Green, Jacob Govan, Henry Harvey, and Harry
Reeves. Brother Stokes has been missionary, editor and school commissioner,
and is one of the most successful preachers and pastors in all the land.
During the two months in which he has been preaching in Montgomery he
has added, by baptism, about 500 members. The writer tried to learn
something of his methods, by visiting his meetings and young people's
classes, and the following points seem worthy of mention; his preaching is
characterized:

1. By the idea of salvation by grace through simple faith.

2. By narrative and portraiture and illustration. There is no cold
obtruse reasoning nor loud emptiness in his speeches.

3. By pointedness and sympathy. Each man seems to feel that the
pastor is talking to him and that the heart that speaks has a care and
tenderness for all.

Then he is sociable, approachable to all, from the lowest to the
highest, old folks and children, rich and poor, great and small, wise and
otherwise—all seem to find in him a ready echo in view of his power and of
his youth, prayer spontaneously rises to God that he may be kept in
watching, in humility, in faith and in faithful service.

It is worthy of remark that during his short time with Columbus
Street Church, he has bought a neat and valuable parsonage for the church
from means raised above the necessary expenses.

TAYLOR, REV. WILLIAM, Choccolocco was born in April, 1836,
in the State of Georgia. He was the property (?) of a

Rev. W. A. Shirley, Pastor Sardis Baptist Church, Enon Ridge.

Mr. B. Jenks, whose daughter married a Mr. Taylor. He says, “When in my
ninth year my mother bade me farewell with this charge: ‘Don't kill, don't
steal, don't keep bad company, don't be impolite to old people, don't be
disobedient to those who own you, and you will never be abused.’ I have
never seen her face since, but her words have ever been with me to confirm
me in the right way.” Brother Taylor has now been in the ministry about
twenty-four years, having entered upon his public career 1868. He is one of
the leading men of the Snow Creek Association, and has attained to a fair
knowledge of letters, though he has had no educational advantages. Brother
Taylor has been careful of the welfare of his family and interested in the
affairs of the house of God. He lives on his own farm near Choccolocco,
respected by his neighbors, both white and colored.

THORNTON, REV. ELBERT, of Union Springs, son of E. Thornton
and Matilda Thornton, was born in the State of Georgia, December 8, 1838.
In 1853 he was moved into Barbour county, Alabama, where he remained
till he was emancipated in 1865. In June, 1861, he was baptized into the
white Baptist Church at Midway, Ala., by the Rev. Mr. Brooks. In 1868
he was united with the church at Union Springs, and was one among the
colored brethren who drew out from the white church to organize a colored
Baptist Church in Union Springs—the first colored church in Bullock county.
He was chosen one of the first deacons. It was not long ere his brethren
urged him to enter the work of the ministry, which, under a deep sense of
duty and after some hesitancy, he did. On the 5th day of June, 1874, at the
call of his church, he was solemnly set apart to the sacred office of the
gospel ministry by Revs. C. H. Thornton, B. Clark and others. When he
took charge of the church it was in debt, but this debt was soon
removed and the membership was increased, during six years pastorate,
from 48 to 188, and the pastor's salary was raised from $30 a year to $25
per month. From 1874 to 1881 he was moderator of Pine Grove
Association, and since his return from his gospel labors in Arkansas he has
been reelected. Brother Thornton is no less commanding in his personal
appearance than he is in his strong, clear intellect. He is a strong leader.

THORNTON, REV. C. H., of Aberfoil, Bullock county, was born in
North Carolina, in 1842. He was baptized in 1862 by a Rev. Mr. Brooks,
of Midway. In 1869 he was ordained to the work of the gospel ministry by
Revs. R. Wright and J. C. Jett. He organized and built up the Aberfoil
Church. For several years he was moderator of the Pine Grove Association.
Mr. Thornton is a strong, industrious, economical, persevering man. He has
obtained property worth about $3,000. The people whom he serves at
Aberfoil are honorable and aspiring, and hence each—pastor and people—finds
in the other the elements of success.

It was within his comfortable home that the writer, weary from
overwork and exposure in constant travel, found in February, 1890, a quiet
retreat in which to finish “Plain Theology for Plain People.”

TROUPE, REV. AARON, of Town Creek, Lawrence county, was
born February 14, 1851, in Morgan county, Ala. Immediately after the close
of the war his parents moved to Courtland, Ala., where Aaron was brought
up. He was baptized in 1869 by Rev. John Bell, the pastor of Red Bank
Church. Feeling that it was his duty to preach the gospel, and not willing to
enter upon such a responsible mission without previous preparation, he, for
about four sessions, attended the
Selma University, known at that time as the Normal and
Theological School. On his return home he taught in the
public schools. On May 16, 1886, he was ordained to the work
of the ministry by Revs. G. Garth, M. J. Hooks, A. J. Owens
and M. James. Brother Troupe has served in the church at
Huntsville, and is now the successful pastor of Macedonia,
near Town Creek. In 1882 he labored as district missionary
under the Publication Society. He promises well. He and
his brother, Deacon Troupe, are in the bone and sinew of the
north Alabama work, and in them every good thing finds a
ready echo and a tangible response.

TYLER, REV. MANSFIELD, of Lowndesboro, was born about
twelve miles from Augusta, Ga., in the month of November,
1826. When very young he was moved into the city of
Augusta and lived in the family of his great aunt, the wife of
Rev. Jacob Walker. He was early brought under the influences
of the Springfield Baptist Church of that city—a church of
colored people, which as early as 1845 was reported as numbering 1,100, members, and it
was added: “This large community, with the pastor and a large corps of exhorters, are all
of the colored race.” Rev. M. Tyler remained in this Christian
family and attended the services of the above named church
till he was 18 years of age. He says: “I was with them
when the stars fell.”

At this time, as he was a slave, he was removed by his
master to the State of Alabama, where he has remained until
this writing. In April, 1855, he made a public profession of
faith in Christ and united with the people of God by baptism.
Shortly after this he felt impressed with a call to enter the
work of the gospel ministry. This call he tried to obey as far
as his condition and fitness would allow. “The work,” he
says, “was exceeding difficult, as we were not allowed to know
books and might receive only oral instruction on religious subjects.” When a very young
man he married his first wife, with whom he lived for twenty-six years—till her death.

At the close of the war he located at Lowndesboro, where he went immediately to work
to organize a colored Baptist church. Success attended his ministry and many were
brought to faith in Christ. In 1867 he succeeded in organizing the colored Baptist church
in Lowndesboro. On June 27, 1868, he was ordained to the work of the gospel ministry,
since which time he has baptized 1,000 persons into the Lowndesboro church and 500 at
White Hall.

When the Alabama District Association was organized in 1871, he was elected
moderator, and is moderator at this time. He was a leader in the organization of the
Baptist State Convention over which he presided from 1876 to 1886. He is one of the
originators, stockholders, and trustees of the Selma University, and is now, and from the
beginning of the University, has been the chairman of the board of trustees. He is a man
dearly beloved.

In recognition of his Christian manliness, his faithful labors, and his knowledge of the
word of God, the above named university in 1890 conferred upon him the honorary title
D.D.

He is studious, industrious, devout, urbane; and though he is about 68 years of age, he is
still so full of sunshine as to be acceptable to youth as he is to old age. His present wife
heartily joins him in every good word and work.

He has succeeded in accumulating
considerable property, and is greatly to be praised for the care he has bestowed upon the
culture of his sons. He has been among the chief financial supports of all the worthy
measures of the denomination. He is very sociable, and possesses rare powers as a
preacher. No man in Alabama has so much power over the Alabama
Baptists as Dr. Tyler; his works as well its words make him the beloved.

WALKER, REV. WILLIAM, of Avondale, was born November 30, 1848, near
Jacksonville, Ala. In August of 1866 he was baptized into Bethel Baptist
Church, Alexandria, by Rev. George W. Brewton. Mr. Walker's ordination took
place in August, 1876, Revs. G. W. Brewton, S. L. McLean and James Miller
officiating as presbytery. It was late in life ere he came upon opportunities for
book learning, but finally some good white friends, seeing his desire to learn,
assisted him in making a beginning upon which he has made a fair improvement.
His preaching is characterized by self-abnegation, application to the subject,
and earnestness of style. Indeed in several regards he is really a strong preacher.
He is no less forcible in the pulpit than he is agreeable in the parlor. He has
served the pastorates at Gadsden and Anniston, and now presides over the
church at Ashville. The following will give some evidence of his standing
among all classes: While the Wills Creek Association was in session a few
weeks ago in Ashville the white Baptists allowed him the use of the house of
worship for the session, and the Rev. Mr. Montgomery (white), of this town,
informs me that the white people aid in his support, some of them constantly
attending upon his services.

WALKER, REV. T. W., of Birmingham, the son of Rev. Emanuel and Charlotte Walker,
the property (?) of Benjamin Walker, of Coosa county, Alabama, was born in Coosa
county, Alabama, September 5, 1852.

He joined the old Elam Baptist Church, Montgomery county, Alabama, in May, 1879,
and was baptized by Rev. Jerry Cole in the same month. On February 26, 1884, he was
ordained to the gospel ministry at the call of the Sixth Avenue

Rev. L. S. Steinback, Pastor Second Baptist Church, Demopolis, Ala.

Church, in the city of Birmingham, by Revs. W. R. Pettiford and J. R. Capers. His
success has been marvelous.

The writer first met the subject of this sketch in Montgomery county in
the year 1879, when, though he was not a Christian, he was acting as Sunday
School superintendent. He says that on this occasion the question, “How can
you lead others in the road to heaven when you, yourself, are not walking
therein?” destroyed all his security and false ease, and was the beginning of a
change in his life.

I doubt if any man among us has had more power over the masses than he. While he was
building the Sixth Avenue Church there was a constant demand for more room for his
audiences. And since he has been serving at the Shiloh Church, the writer has seen not
only the building filled to its utmost capacity, but hundreds of eager listeners standing
without at the door.

Those who know him best feel that his power over the masses is largely owing to his
common sense, goodness of heart, and his simple, steady faith in God, his cool self-reliance
and his hard work for and among the masses of the people.

Future historians will no doubt find reasons for recording his name high on the best pages
of their books.*

He relates the following incidents of his early childhood “When I was five
years of age, I, for the first time, enjoyed a ride to town. When I got off the
wagon Mr. Harrison rolled up my shirt sleeves and the legs of my pants and
placed me on a block on the street in the middle of a great crowd of people. I
enjoyed it, as I seemed to be the person especially noticed by all. I saw
my mother and father weeping, but I could see no reason for it. When I came
down from the block, I, with two sisters and a brother, went home with a Mr.
House, where the crack of the whip, the yelp of the hound and the howl of the wolf were
the most frequent sounds that fell upon my ear. The fact and horrors of slavery were first
branded into my heart by the tying and whipping of my father before my eyes. When I
asked father what it meant, he replied: ‘The lash which I fear will soon fall upon yourself,
my son, will too early explain what is meant.’”

A white man to whom he hired himself taught him at night his alphabet, and started him
to spelling and reading during his eighteenth year, and now he reads, writes, and manages
his own figures in business. He is a grand man.

He has organized a building and loan association with about 2,000 members.

WARE, REV. WILLIAM, of East Lake, Jefferson county, Ala., was born in said county
October 5, 1837. He was converted to Christianity in his thirteenth year, and was
baptized into Union Church, near Birmingham—that is, where the city now is—by the
Rev. Willis Burns (white). He was ordained to the work of the gospel ministry
November, 1868, by Revs. Edmond Burris and Allen McAlpine.

The Rev. A. J. Waldrop (white) says of Bro. Ware: “We never had in Jefferson county a
man of more stainless character. He is not an educated man, but he is earnest, honorable
and upright.”

The writer has found Bro. Ware to be one of the meekest and gentlest of men. He, with
Rev. Henry Wood, organized the Mt. Zion Church in 1878, and he was the first
moderator of the Mt. Pilgrim Association. He has held various pastorates, and has held
them always with credit to himself and profit to the cause.

He lives on his own pleasant home and quiet farm a few miles northwest of East Lake.
He is still an active worker,
and enjoys the love and confidence of the people among whom his light so long
has shone to the glory of God.

WARE, REV. BERRY, was one of the pioneers of the work in Shelby,
Jefferson and Talladega counties. Few men in those early days had more
power over the masses than he. He died some sixteen or seventeen years ago,
and I have nothing of his history or nativity. He baptized the Rev. D. L.
Prentice, and started the church at Aldrich.

WEBB, REV. GEORGE W., of Eufala, Ala., was born in Russell county, Ala., in 1844.
Fortunately for him, Capt. W. H. Redd carried him, while he was still quite young, to
Columbus Ga., where his perceptive mind was permitted to imbibe such ideas of
refinement as did not exist on the plantation. Here, under the advice of his parents, he
entered upon a sort of irregular course of study, which led to some success in book
knowledge. As Gen. Wilson's army was passing through Georgia, he enlisted as a
soldier, remaining in service till he was mustered out in 1866.

He was baptized into the fellowship of the white Baptist church at
Abbeville, Ala., by the Rev. L. R. Sims. In 1868 he married Miss Eliza Collins,
and in 1869 was among those who led in the organization of a colored Baptist
church at Abbeville. In 1870 he assisted in organizing the “East Alabama and
West Florida Association.” In 1878 he moved to Eufaula. He was ordained to
the gospel ministry about 1874-75. Mr. Webb is a very energetic man and a
successful builder of churches. He took a leading part in the organization of the
Eufaula District Sunday School Convention, and much of its success is due to
his missionary labors. He is a friend of education and missions, and believes in
progress on all lines.

WHATLEY, REV. W. H., of White Plains, is of Georgia nativity, but came to Alabama
while young. Without doubt
Mr. Whatley is the most influential man in Calhoun county, and yet no man in the county
is more modest, deferential and unassuming. He is a man of power, and yet he does not
seem to know anything about it. For years he has been the moderator of the Snow Creek
Association, and except something unusual shall occur he will continue to preside for
years to come.

I know of no moderator who has better government in his association than Mr. Whatley,
and yet there seems to be no effort to command. He exercises an oversight over every
branch of his associational work, appearing in all the general meetings whether the
interest at stake pertains to local church work, to missions, to education, or to Sunday
School. He is an ex-student of the Georgia school, and attended while it was located at
Augusta. And it is a, fact, much to the credit of his white brethren, that they made it
possible for him to attend school. He lives on his own valuable farm amid his children,
who are now maturing, his son Charles being now a young man.

WHITE, REV. E. C., of Tuscumbia, was born about the year 1842 in Chester county, S.
C. In 1859 his master brought him to Alabama, where he has since resided. He was
converted the fourth Lord's day in October, 1869, and in the same month was baptized
into the Russellville church by the late Rev. P. Jones.

Brother White says: “In April, 1868, my wife was baptized by the Rev. W. E.
Northcross, and her devoted life constrained me to desire peace with God. My wife
overthrew all my old ways and lovingly compelled me into the ways of the Lord.” At
once he became zealous for the cause of Christ, and soon began to speak as opportunity
offered itself, first at Russellville and then at Tuscumbia. At the request of a church
which he had built up near Tuscumbia, Rev. W. E. Northcross called a council, and on
October 8, 1873, solemnly
set him apart to the office of the ministry. He has attained to some knowledge of books,
of which he is still an industrious student. Before his whole time was employed in the
ministry he taught in the public schools.

The good people of Russellville and Florence have long held to him as pastor.

Brother White owes much to his excellent, Christian wife, who has been a helpmeet for
him since 1865. He is a hospitable brother and faithful Christian minister.

WHITE, REV. J. W., the son of Claburne and Elizabeth Hatcher, was born in Dallas
county, Ala., in October, 1839, eleven miles south of Selma, on the Alabama River. He
takes his name from the Mr. White who owned his mother. He was baptized into the St.
Phillip Street Baptist Church, Selma, by Rev. John Blevins, in September, 1868. He was
ordained to the work of the ministry by the above named church, in August, 1875, Revs.
J. Dosier, J. Carter, Henry Stevens, and John Blevins, officiating presbytery. Bro. White
was at one time moderator of the Uniontown Association; was for some months
missionary under the American Baptist Publication Society; was pastor, at different
times, of the Mt. Zion, the Summerfield, the St. Paul, and the Providence Churches, near
Selma; was pastor at Camden, Ala., and recently retired from the pastorate of the Sixth
Avenue Church, Birmingham. He has from the first been officially connected with the
Selma University, in which he studied for about three sessions, being the first ministerial
student who was enrolled. He is an earnest preacher and a studious man, so that it may be
said of him that he is an elevator of the people on all lines. He relates the following
story: “ During the war, and at a time when things looked rather dark for the South, my
stepfather and I were attending a Presbyterian meeting, when he was
called on to pray God to ‘drive back our enemies.’ Father prayed: ‘O Lord, drive back our
enemies.’When we were at home alone I told him that I found fault with his prayer, for it
was really against the interest of his people. The old man answered: ‘The our meant the
colored people, and the word enemies referred to our oppressive chains.’”

At this time, extending from a time long before, there was an organized prayer circle in
Selma, which met on every Friday night beneath a great oak tree in the woods, to pray to
God to bring liberty to the slave. Brethren Alex Goldsby and Charles White were among
the leaders of this meeting. Doubtless Bro. J. W. White, knew of this meeting and of its
purpose, and hence was hardly prepared to bear a prayer so seemingly contrary to the
wishes and needs of his people.

WHILHITE, REV. J. Q. A., of Selma, was born August 13, 1854, in Louisville, Ky. He
was baptized in 1866, and in 1878 was ordained to the office of the gospel ministry in his
native city. The presbytery of the occasion was Revs. C. C. Stamm, D. A. Gaddie, W. W.
Taylor and others. Shortly after this he entered the gospel work in Alabama, beginning as
pastor of the Second Baptist Church, Eufaula, He came to supersede the Rev. Mr.
Bassett, who for some reason had returned to Indiana. Under his administration the
Eufaula Church rose into success and beauty unequaled by anything that had passed
before. Beginning with 1886 he was for several consecutive years financial agent for
Selma University. Resigning this work he was for sometime pastor of the church at
Uniontown, where he was attended by his usual prosperity, both in gathering the people
and in raising finances. This position he resigned in order to assume once more the office
of financier for the University. At the present writing he is treasurer of the University.

Mr. Wilhite's success is largely owing to the following: Self-reliance, industry, tact,
perseverance, adaptability of himself and methods to the condition of the people.

He is an ex-student of the Roger Williams University, Nashville.

In 1872 he wedded Miss Kate Talbert, who has presented him with a large family of
promising young folks, to whose education he is giving special attention. He is to be
commended for that economy, as well as industry, which has enabled him to possess a
comfortable home for himself and loved ones. He has not been forgetful of the welfare of
them over whom God has made him guardian. Like very few preachers, he is a good
business man as well as a good preacher.

P. S.—He has recently built a brick edifice at Uniontown. He is now a successful pastor
in Birmingham.

WlLSON, REV., J. E. A., pastor of the First Colored Baptist Church, Pratt City, comes
to our denomination from the Methodist Church. He was born January 1, 1861, in
Fayette county, Alabama, and was led to submit to Christ as his Savior, September, 1882.
He was regularly inducted into the Baptist ministry, September 27, 1887, by the laying on
of the hands of a council consisting of Revs. A. C. Jackson, V. Huntington and others.
He has served acceptably at Patton, Corona and Jasper. He is unpretending, quiet,
brotherly and has a good report from all circles. His school advantages have been rather
meagre, but with his youthful vigor and self-control, coupled with the abundant facilities
for an increase of knowledge common to these times, he may yet be a man of learning
and a leader in letters. Of course no man can hope to attain to knowledge beyond his
ability to study forever and without any thought of tiring or despairing.

Notwithstanding he is a man of strong emotions, he has rare executive ability and is hard
to equal as a leader.

WOOD, REV. HENRY, of Talladega, was born August 15, 1825, in Greenville, S. C.
His father was a lawyer in South Carolina. He came to Alabama with his mother when
eleven months old, and was settled in Jefferson county, near Elyton.

He was baptized into the white church by Rev. Joseph Bias, who, at the time, gave it as
his opinion that “Henry” would be a preacher. Ordained to the work of the gospel
ministry just after the war (1867), he was a timely instrument in the special mission of
organization. Mr. Wood has been one of the pioneers of our work in Jefferson,
Talladega, Calhoun and St. Clair counties. In speaking of his struggle after knowledge in
slavery time, he says: “I had been reading for some time and had begun to learn to write
fairly well, when the fact came to the notice of the white people. They tied me up and
laid 600 lashes on my back; and, I tell you, I lost all my knowledge of writing after this.”
Referring to his missionary and pioneer work since freedom, he relates the following:
“For the most part the white people have treated me well. Sometimes, however, I have
been troubled with drunkards and ‘negro whippers.’ As I was riding on my missionary
work in Blount county, I once met a man who gave me such a crack over my shoulders
with his horse whip as almost broke the skin; but as I did not so much as look toward my
abuser, he let me go with no further harm. I passed on, thanking God that it was no worse
with me.”

Brother Wood is a man of excellent spirit—is as jovial as he is earnest. His life has been
temperate, and chaste, and he is approaching the death shadows and the tomb with
triumph and in peace. He has occupied good pastorates and honorable places in the
associations. His first wife (Miss Dicey Truss,

whom he married in 1844), has preceded him to the goodly land, and both their children
have passed before him. He now lives in Talladega with his second wife (the widow of
Mr. Thomas Barclay), in very easy circumstances, and still finds plenty of work to do in
the cause of the Master. Few men are more widely known and more generally beloved
than he. For wrath and malice he is entirely a child. Nothing could more surprise his
brethren than to see him in a fit of ugly temper, or to hear from his lips expressions of ill
will. Brother Wood speaks in praise of Revs. Messrs. McCain, Mynett and Law (white)
as friends to their colored brethren in the time of the latter's weakness and inexperience in
church work.

WOOD, REV. R. T., of Huffman, pastor of Pleasant Hill Church, and son of Mr.
Henderson Wood, of the same place, is the eleventh child of a family of thirteen children.
While he was still very small two older brothers were killed by the “K. K. K.,” which clan
terrorized the country after the close of the war. In consequence of which sad incident, it
is thought, his father died of mental depression, leaving the subject of our sketch without
a father's presence, guidance and support. Nothing daunted by this host of sorrows and
misfortunes, Mr. Wood, industriously and with patient spirit, notwithstanding his delicate
constitution, gave himself to such engagements as came to his hand, making horse collars
and brooms as well as aiding his widowed mother in spinning, knitting and weaving. In
his thirteenth year he was minded to seek for peace with God, and so at an early age, he
began to attain to experiences of grace which have increased with the growth of years.

Evidently the family is possessed of sterling qualities, as may be seen in their aspiration
and courage. The other members of the family whom I have met live an independent
home life in the mountains near Huffman. Mr. Wood hopes he may find an opening
through which to enter the mission field in Africa, and his name has been sent in to the
mission authorities. If his life should be spared for a maturer development he will be a
tower of strength in good things. He is a graduate from the Grammar Department of
Selma University, in which institution he expects to take a higher course.

BIOGRAPHICAL SUPPLEMENT.

It is to be regretted, perhaps, that this volume has in it a feature which must be considered
a supplement. But doubtless the author will be excused when he tells the reader that
many have delayed till now—long after the completion of the book—to send in their
names. New men, strong men, have lately come to us from other States—men whose
names could not well go into the main body of the book, for the reason that this has been
done for some time. Also, young men of our own State have risen in to such favorable
notoriety as to merit honorable notice.

In the body of the book I have placed the names of persons in their alphabetical order.
Not so here: I have entered the names as they came into my hands. The printer was
hurrying me, and I could not stay for proprieties.

CLARK, MR. PETER F., son of P. F. and Daphney Clark, was born in Hale county, Ala.,
near Gallion, on the Taylor plantation. He first attended what in his neighborhood was
known as the Vaughn Hill School, and afterward studied at a night school taught, he says,
“by one who would have been my mistress had slavery continued.” Bro. Clark has been
remarkably successful in business, which is largely due to his industry, economy and
courteous manners. He is vice-president of the Penny Savings Bank in Birmingham, as
well as one of the directors. In speaking of the line of work out of which he derived his
start in business affairs, he remarked to the
writer: “I remained with one firm twelve years.” As we see his success in the light of this
statement, we are reminded of the old saying, “The rolling stone gathers no moss.” So
many fail on all lines because they move about so much. Mr. Clark is sociable,
hospitable, and courteous.

O'RILEY, REV. J. P., pastor at Compton and Trussville, gives the following sketch of
himself: “I was born in Saint Croix, Danish West Indies, August 1, 1850. In 1870 I
entered a Catholic school in Baltimore, with a view to preparing for the priesthood. In
1874 I joined the Protestant church, and in 1880 I was ordained to the ministry of the
Baptist denomination. My pastorates in Alabama have been in connection with the St.
Paul Church at Greenville, Coalburg Chapel, Mt. Nebo at Patton, Mt. Joy at Trussville,
and Mt. Olive at Compton.”

Bro. O'Riley is a vigorous worker, and is blessed with social qualities which make him an
agreeable companion.

FRAZIER, REV. JEREMIAH LEMUEL, son of Richard and Phoebe Frazier, was born in
Abbeville county, S. C., June 18, 1857. He says: “My parents were among the poorest of
the slaves.” In 1867 his parents moved to Florida, where, in 1874, their son was baptized
into the Bethlehem Baptist Church, near Madison Comity Court House.

His Education.—He has had no public school advantages, but being possessed of a quiet,
appreciative, observing, aspiring turn of mind, he availed himself of such educational
facilities as came in his way. In the fall of 1874, he entered a night school and continued
his studies during the long nights of the winter, paying the teacher one dollar per month.
Being called off from this advantage by the demands of the farm, he sought knowledge in
the Sunday School, and in the study of such books as he could command. He speaks with
pleasure of the fact that his mother prayed that he might learn to read the Bible, that he
did learn to read it, and that he read it to her in her weary hours of sickness. The
affectionate son is now the affectionate man.

His Work, etc.—On informing his pastor that he was called to preach, he was advised to
take up a course of study, which he did, continuing it for about ten years, during which
time, 1878, he was wedded to Miss Ida Paul, a young lady sufficiently skilled in letters to
render him valuable service in his books. He was ordained in March, 1885, to take charge
of the Zion Baptist Church, Enterprise, Fla., since which time he has been pastor in
Sanford, Fla. He is now the beloved, successful pastor of the St. Louis Street Church,
Mobile, Ala. He is a good preacher, good pastor, good financier, good man. The above
named church was organized in 1854 ; their building is worth $20,000.

KELLER, REV. R. H., of Birmingham. This young man is brought into special
prominence by his missionary operations in the “Magic City.” He began at Avondale as
pastor, but seeing that so many people were absenting themselves from the churches, he
conceived the idea that where the people would not or could not go to the gospel, the
gospel should go to them. Mr. Keller went to work at his idea, speaking in empty store
houses, etc., in the most ignorant and most polluted neighborhoods or sections of the city,
to such of the people as he could induce to attend. At last he stirred such interest in favor
of his project and plans as influenced many of the good people of the white churches to
render substantial aid.

At present all the white and all the colored ministers of Birmingham—except the
Catholic and Episcopal—are united in Mr. Keller's support. It is rather a strange fact in
gospel
work that this man should thus represent both races and all creeds. His talks before the
white people, so I'm informed, have caused the white women of Birmingham to propose a
work upon their part that has for its object the betterment of the home life of the colored
people.

“ The Union Conference of the White and Colored Ministers of Birmingham ” is a result
of Mr. Keller's labors. Evidently he is a man of strong hope in and strong grasp upon his
purpose as well as patience, amidst discouragements.

LOVELESS, HON. H. A., of Montgomery, was born November 24, 1854, near Union
Springs, in Bullock county, Ala. His ex-master retained him on the old farm for five
years after the war was over on the plea that his mother was unable to assume his
management and support. Finally, however, he escaped to Montgomery, where he found
employment for small wages. Being industrious and economical, he soon obtained a little
money ahead which he invested in the butcher's business. His business tact, push, courage,
kindness of heart, politeness and integrity soon won for him the confidence and respect of
his neighbors, who marked him as a youth of merit and promise. He soon became an
earnest, consistent Christian man, from whose hands the poor and needy were daily fed,
and at whose house pastors and their families were entertained for years without cost.

Now (1895) in addition to his old business of butcher, he operates a hack and dray line, a
coal and wood yard, and an undertaker's establishment, giving constant employment to
about twenty-five persons at a daily outlay of about $25. His wife, once Miss Lucy
Arrington, whom he married in 1875, is a suitable help for him, no less in his labors of
love than in his business enterprises. He is worth not less than $15,000. His life is an
inspiration to poor young men starting the
journey of life. Mr. Loveless is an honest man, which in the language of another, is the
noblest work of God. The character of the man may be seen in his advice to his laborers:
“Pay your debts if it takes the last cent you have.”

EASON, REV. JAMES HENRY.—Among the younger and scholarly men of Alabama
is Rev. James Henry Eason. This energetic Christian worker and model of moral courage
was born October 24, 1866, in the “piney” woods, eight miles from Sumterville, Sumter
county, Ala.—fifteen miles from the railroad.

His father, Jesse Eason, has served as deacon in the Sumterville Baptist Church for a
number of years, and is highly respected by both races in his community.

His mother, Chaney Eason, is a faithful Christian worker in the church, as well as a
devoted wife and mother. Mr. Eason's strength of character, talent and success are, to a
large degree, heritages from this good woman. His mother taught him his alphabet one
Sabbath when he was only five years of age. The early part of his life was spent with his
parents on the farm, and he attended public school near his home. His first teacher was a
Mr. Poe, a white man, who said to him, as they were coming from school one day: “You
will be a smart man one of these days.”

James did not advance very far in his books under this teacher, who taught the old
method of going through the spelling book first, next the reader and then review. Besides,
the schools only lasted three months in each year. His marked improvement was not
made until his parents moved to Sumterville, and he began studying under Rev. C. R.
Rodgers and H. D. Perry from Selma University. It was in the Wednesday evening prayer
meetings, held in the school by Rev. C. R. Rodgers, he received a deep and effectual
religious impression.

A year afterward—October, 1881—he was baptized into the Sumterville Baptist Church
by Rev. G. Lowe. In November of the same year he entered the Alabama Baptist Normal
and Theological School at Selma, Ala., now Selma University. In 1885 he graduated from
this institution with the highest honors of his class—his class being the second class to
graduate from this institution. Along with the normal course he took the college
preparatory course, and began his college course in the fall of 1885. After spending about
two years in this course he abandoned it on account of financial embarrassment and other
unfavorable circumstances. To this point he had kept himself in school by working on the
farm during the summer months.

In 1883 he took a little school at Ohio, Ala., and in 1886 he canvassed and sold the
Colored Chieftain. In 1887 he was elected principal of Garfield Academy, Auburn, Ala.
It was in this position his noble qualities claimed the attention of the public as a teacher
and preacher—yes, as a leader. Here the desire of higher education burnt again upon his
heart and, against the protest of patrons, he resigned this position and entered Richmond
Theological Seminary, Richmond, Va., in 1887. After three years of hard study he
graduated ahead of his class in 1890 with the degree of B. D., and returned to Alabama
and began work as professor of mathematics in Selma University—a position he still
holds. He was ordained in Tabernacle Baptist Church, Selma, Ala., in 1891, and took
charge of Union Baptist Church, near Marion, Ala. He has baptized one hundred persons.
He is moderator of New Cahaba Association, and managing editor of the Baptist Leader.
As a teacher he is admired by the pupils and respected by the faculty. He is a hard student
and takes high rank as a preacher, and excels in persuasive oratory. He is original,
broad minded and good natured, and is much respected among the brethren of the State.

MASON, DR. ULYSSES GRANT.—We feel justified in saying, that among the rising
and foremost young men of Alabama is the one whose name heads this article. He is the
youngest son of Mary and Isaac Mason; was born November 20, 1872, in Birmingham,
Ala., which city is still his home.

Until the age of 16 his school advantages were limited to the rural districts, where
educational facilities were few. But his desire to learn soon exhausted the shallow
draughts of the primary school, and therefore he entered the State Normal School at
Huntsville, Ala., now located at Normal, Ala., where he drank more freely from the
deeper springs of science and art. Aside from his regular course, he pursued the
carpenter's trade, at which his success was soon apparent; for, two months after entering,
he was advanced to the position of foreman over some of his older colleagues. He
graduated from the above named school June 1, 1891. As a student and teacher the
thought uppermost in his mind was that of serving his race by helping to lift it to a higher
plane of intellectual culture, for he was not slow to see the moral and physical
disadvantages under which it was laboring. To effect this result, he dedicated all his
energies to the social and educational betterment of his race. After finishing the course at
this school, he taught, as a stepping stone to further usefulness, having held with honor
and respect the principalship of the Calera public school. He resigned this position, much
to the regret of the school board and patrons, to enter the Meharry Medical College,
Nashville. His success as a student of medicine surpassed even his previous career,
causing the surprise and even the envy of many who claimed to have towered far above
him in the literary world. He was appointed
prescriptionist for the clinic, and assistant professor of clinical medicine in the absence of
Prof. R. F. Boyd, B. S., M. D., D. D. S., in which capacity he proved very efficient. He
refused the honor of valedictorian of his class, and was unanimously elected treasurer.

Dr. Mason is now located at his home, Birmingham, Ala., and is one of our best
physicians. His kindly and affable manner has won to him the love and confidence of all.
There can be no question is to his future success, as this is assured in his good qualities,
skill, and the confidence of the people.

SISSON, REV. SAMUEL S.—The subject of this sketch was born in the little town of
White Plains, Calhoun county, Ala., June 11, 1863. He lived with his parents on a
plantation, helping them in every possible way. He was converted and baptized in 1871.
He attended the public schools as opportunity allowed him. In 1882, being convinced
that he was called to preach, he entered the Alabama Baptist Normal and Theological
School (now Selma University), under the presidency of Dr. W. H. McAlpine. Here he
studied hard, paying his own way.

In 1884 he was called as pastor of the Baptist Church at Stock Mill, Ala., Cherokee
county. He served this church four years, during which time he baptized and added to the
church 250 persons. Not being satisfied with his education, he returned to Selma
University in 1888. He was in school only two months when he was asked to supply the
pulpit of the St. Philip Street Baptist Church, Selma, Ala., as pastor pro tem.

He served them in this capacity three months, when he was elected pastor, in which
capacity he served the church about five years. A great many doubted the ability of the
young Timothy to stand in the shoes of such noted theologians
as Rev. Wm. A. Burch and Dr. C. O. Boothe. He himself felt that his task was very
difficult. He could only trust in Him whose power is inexhaustible.

It was not long until his congregation outnumbered any other in the city. He states that
during his five years as pastor he added 1,142 members to the church. Six hundred and
forty-two by baptism.

He also laid plans to build a new church. Three thousand three hundred and ninety-seven
dollars, so he informs the writer, was raised under his administration for the new church
building. Feeling that his work was about accomplished in this field, he resigned as
pastor in the fall of 1893. He was then called to Milton, Fla., to pastor the Mt. Pilgrim
Baptist Church. He served the church only five months. His own State, Alabama, not
being willing to give him up, he accepted a call by the Jerusalem Baptist Church,
Bessemer, Ala. He is now serving this church and is building up a strong congregation
for the Master. He is active in church work and much loved by his brethren throughout
the State.

In 1888 he married Mrs. Roxie Drake, of Auburn, Ala., and to this fortunate union is due
much of his success. She is to-day the organist of his church. Rev. Sisson has high hopes
for the future of his people and does everything possible to advance them. He is friendly
and, therefore, has friends everywhere he works. He is a hard student of God's word. As
a preacher he is sound in practice and doctrine.

JORDAN, MRS. DINAH SMITH, was born in Walker county, Ala., March 26, 1869.
Her early days were spent in Arkadelphia, Blount county, and in 1883 she came with her
mother to live in Birmingham, Ala. Mrs. Jordan, from a child, loved to read that Book of
all books the best, the Holy Bible, and in April, 1885, gave her heart to God. The new-found love in
her heart now brought new motives and new aspirations into her life. She was in a new
kingdom, and wanted to work for her King. A sermon preached by her pastor, Rev. W.
R. Pettiford, on “Christian Growth and Usefulness,” very deeply impressed this young
Christian, and to this day is an inspiration to her. Another one whom she dearly loved
was Mrs. M. A. Ehlers, a missionary under the Women's Baptist Home Mission Society,
who was at that time in Birmingham, and who she says will never know the help she has
been to her in her Christian life, until the lights of Eternity dawn upon her. She began by
doing the little things that came to her hands to do—faithfully attending the services of
her church, bringing children to the Sunday school, and seeking in her home to honor her
Savior. As grand a motive may be had in doing those things which in the eyes of the
world seem small as in doing that which the world calls great and admires; and Mrs.
Jordan, we believe, had this true motive, the love of Christ constraining her.

Her marriage, which took place on June 7, 1887, to Mr. Andrew Jordan, had been made a
subject of special prayer. The husband thinks he has one of the best of Christians in his
wife, and through her consistent life he was led, in the fall of 1892, to say, as did Ruth of
old: “Thy God shall be my God.” The Women's Missionary Society opened up new
avenues of usefulness to her, and as they came she gladly went forward—visiting the
sick, doing religious visiting in the homes of non-church-goers, and holding fireside
schools for the children in her neighborhood. She rejoices that in these she has had the
blessed privilege of directing the minds of the little ones to Jesus. Her work as teacher in
one of the industrial schools conducted by the missionaries has been faithful, earnest, and
a means of great strength to them, and her gentle ways have won the love of the pupils.

She loves the work of the young people, and is a member of the board of the associational
B. Y. P. U. Her consistent Christian life in her home and in the circles in which she
moves has made her life a blessing to all.

DUNCAN, MRS. M. D.—This lady who began and is now operating a female academy,
was born in the year 1864, March 8, in Jefferson county, Ala. She, for one, has made her
mark in life. She professed a hope in the Lord Jesus Christ, in the year 1876—was
baptized by Rev. E. T. Winkler (white), and joined the Baptist church of Marion, Ala.
She worked her way in school. After she finished the primary department (taught by
Mrs. Frances Nickerson,) she entered the Lincoln Normal University, where she was
graduated in 1882. Then she was thrown out on the great voyage of life, to meet the many
hindrances and obstacles that fall in the pathway of life. But being a brave and
persevering woman, she triumphed over them all. She commenced teaching school in
1879, in Marion, Perry county. In 1882, she taught a three months' term in Bibb county.
She was then highly recommended by the President of L. N. University to Tuskaloosa,
where she taught in the city school for two terms; then removed to York Station, Sumter
county, and there taught two terms, and in 1889, taught one term in Forkland, Greene
county. She was then called to Demopolis, to take charge of the Female Institute, where,
for five years, and up to the present time, she has given mutual satisfaction to the entire
city and community.

The above is given to show the spirit of enterprise among us and to excite others to work
on the same line.

Closing the chapter which brings into prominence notable individuals of the
denomination, the author feels that it is only just to remark that many of the most cultured
and deserving of our number are not mentioned. This comes of the facts that limited
means made the production of a large book impossible, while, on the other hand, as the
author was hard pressed with other business, his survey of the field was necessarily
imperfect. Such persons as the learned and industrious Prof. J. W. Beverly, of the State
School at Montgomery; Prof. A. H. Parker, principal of one of the city schools of
Birmingham; Prof. R. B. Hudson, principal of the City School of Selma; Prof. E. W.
Knight, of the faculty of Selma University; Prof. Phillips, principal of one of the city
schools of Montgomery; Mr. Edgar A. Long, the business manager of the “Alabama
Publishing Company,” Birmingham; Mrs. A. A. Bowe, teacher of the sewing department
of Selma University; Mrs. M. A. Boothe, the first president of the Colored W. C. T. U. of
Alabama, and Mrs. S. L. Ross, the first secretary; Mrs. S. A. Hardy (once Miss Stone)
who led the women in their successful money effort in interest of our brick school
building at Selma; Mrs. C. Copeland and Miss Octavia B. Boothe, who have been in the
employ of the Baptist Women's Home Mission Societies as missionaries; Mrs. Amanda
Tyler, of Lowndesboro; Mrs. R. T. Pollard and Mrs. S. H. Wright, of Montgomery; Mrs.
Rebecca E. Pitts, of Uniontown; Mrs. Alice Gray, of Talladega; Mrs. Lula Patterson
(once Miss Lula Watkins), the very capable teacher of music in Selma University;
Doctors Robert and Felix Tyler, of Lowndesboro; Prof Samuel Roebuck, of Elyton; Rev.
T. W. Robinson, of Gurleys; Rev. H. Zimmerman, the efficient leader of Bibb County
Association; Mrs. Nancy Nickerson, the first teacher of colored children in Perry county;
Rev. F. Jordan, pastor of the Sixteenth Street Church, Birmingham
—of all these, with many other worthy persons, our book fails to give any notice. Their
absence from the biographic sketches is to be accounted for solely in the reasons
mentioned, namely, that means were limited and the author's time and energy were
divided between so many different lines of work as necessitated an imperfect survey of
the field.

V. SUMMARY.

We now turn our pen toward the conclusion, on our way to which we will
briefly consider: (1) From whence we have come; (2) How we have come; (3)
The point we now occupy.

1. FROM WHENCE WE HAVE COME.

We have seen the tree—dwarfed and yellow-leafed—in the sterile rockbound soil of the
mountain peak, and we have felt that its life was a mere existence, a mere hair's-breadth
remove from death. The fearful regime of slavery had reduced the mental life of the
Negro to the point where its activity was a simple, natural struggle for existence. By the
terms mental life are designated especially the knowing faculties and voluntary powers,
as well as that part of the emotional nature that has to do with character-making. I mean
to say that in his intellect, will, and moral sense, the Negro was, by slavery, reduced to
the minimum. It could not be otherwise for these reasons: (a) It was unlawful for him to
know books; he must know nothing save what his master told him, and must never ask
for a reason. (b) He was not allowed to have any will of his own except in minor points,
with reference to a brute or a fellow slave. His master's will was substituted for his, and
out of his master's choice his words and deeds must proceed, even as concerned the most
sacred relations of life. At his master's choice he took the wife, and at his choice he gave
up the wife. (c) He was not allowed to

Rev. J. W. Jackson, Pastor Eufala Baptist Church.

have any conscience, except where his master had no choice. Whatever the master said
the slave must do, that he must do, conscience or no conscience. Now this state of things
had gone on for over 200 years. From this condition we came forth into liberty, and with
this eking existence of wilted life we must make a beginning as freemen. With nothing of
that sort of manhood which comes only of the well ordered domestic circle, we had to put
our shoulders beneath burdens which come of the family institution. The duties of
citizenship were imposed upon us, notwithstanding we had never felt or studied anything
of the privileges and obligations which center in individual sovereignty. Though we were
ignorant of the gospel for the most part and knew nothing of the order of business in
church meetings, we found ourselves suddenly forced into the management of church
affairs. We had now to look to our own heads for light, to our own hearts for courage,
and to our own consciences for moral dictation. So much for the hindrances from within
ourselves.

CHANGE IN THE SOCIAL STATUS OF THE SOUTH.

The master and the slave were each pulled from his place as by a mighty
force—a force which did no little tearing on both sides, especially on the side of
master. For this reason the master was sore. The South had grown rich in slaves.
This property the war pulled from its fists, and left in its midst. The Southern
people who were rich one day were poor the next day. That the presence of the
former slave, clothed in the sovereignty of citizenship, amidst his ex-master's
poverty, should chafe and madden the master, there can be no wonder. Well, it
did madden him, and because of this fact, the pioneer Negro leader often found
himself “headed off” or hindered with reference to some church or school project
in his mind. Often did he hide or turn from his course to escape
punishment or death by the hands of persons who suspicioned him as a bad man to be
among “the Negroes of the neighborhood.” The writer has had many narrow escapes and
painful experiences.

We needed help, but whither should we go to obtain it? Thank God for the few white
people who had grace in such a time to extend a helping hand to us in our and in their
time of weakness.

II. HOW WE HAVE COME.

(a) Not long since a white merchant of this state remarked to me: “No people have ever
improved so much in so short a time as your people have.” I replied: “I think no people
ever had a more faithful, self-sacrificing leadership.” I think it may be said of us that we
have done what we could. The work began when we owned neither land for home nor
land for church house—when there was no church, no association, no mission board to
offer any pay for labor. I speak of course of the rule. True, there were a few colored
churches in “slavery time,” three missionary and one primitive; but what were three
churches in the midst of such a vast population, scattered over so much territory? What
could they do in their poverty and want of training to support 400 or 500 pioneer
organizers? We went to the battle at our own charges. With homeless mothers and
fathers, with homeless wives and children, and with oppression on every side—with all
these burdens and much more which cannot be told upon us—we bravely undertook the
work of building the walls of Zion. The writer knows a minister who, (between 1866 and
1875, especially between '66-'77, during the reign of the “K. K. Klan,” when the people
could not in many places be induced to open their doors after dark for fear of being shot),
has endured
some of the severest privations and performed some of the hardest toils known to the
ministry, at his own charges. This case is only one in hundreds. Our ministry, whatever
the faults and imperfections which have attended them, have wrought nobly and wrought
to good results.

The following will serve to show why the writer is inclined to believe these early
pioneers were often especially favored of God in controlling the people for good: On one
occasion two preachers met for the first time. The younger man spoke, and the elder was
one of the hearers. The sermon was ended. The two preachers, approaching each other
and grasping hands, spoke to each other thus: The younger man: “I feel the Lord wants
me to preach, but I am not able to preach.” The elder man: “God has called you to preach
the gospel, but you are not now in the spirit of the ministry, You are proud and 'pend too
much upon yourself. You get self out so God can fill you up with his spirit. Go and pray
to God for the spirit of the gospel ministry.” This advice was heeded and the end revealed
the correctness of the elder man's views. Another case:

A young man of some attainment in letters, who taught school under the “Freedmen's
Bureau,” being anxious to rid himself of a sense of duty to preach the gospel, decided to
go off to another state where his church connections were unknown. He did so. After he
had quit the train and put down his baggage at the home of a family who had consented to
entertain him, and as evening drew on, he was requested by his hostess to attend the
preaching which was to come off at a neighbor's house that evening (there was no church
house). The young man went. A pen picture of the preacher is given after this fashion:
Lean, brown skin man, whose shirt showed much of his breast; whose feet were sockless
and in shoes which left the toes uncovered; whose stiff locks held a comb.
He told us of a wicked city that was laying beneath the pending judgments of God.

It needed a message of warning—only this, and it would face about and clothe itself in
humble penitence. God had the message, and He imparted it to the messenger and ordered
him to go. Here the preacher drew a picture of Jonah: He is shrinking from his glorious
charge—has his back toward Nineveh, and is fleeing in an opposite direction; is boarding
a ship that he may go to regions over the sea; is going down into the hold of the ship; is
fast asleep. Here the storm and the raging deep receive notice: A cloud rises and quickly
covers the skies; winds attend it with a fury hitherto unknown to the shipmen, who seem
at once to discern in the storm the tokens of judgment; the sea is wild; the sailors, as a last
resort, awake Jonah and cast lots; the lot falls upon Jonah, and he is cast into the
maddened sea, where a sea monster swallows him. At this point, changing his voice more
into the imperative tone, the preacher said: “I 'spect there is a Jonah here to-night, and I
warn him to take the message of his God and carry it to poor, lost sinners who do not
know their right hands from their left; I warn him to go before he shall be in the belly of
hell.” The reader is left to imagine how this affected the young school teacher who was
fleeing from his duty. In some parts of Limestone county the people use an improvised
lamp, the oil vessel of which is a snuff bottle. This is a rough vessel, but it holds the oil
which feeds the flame. This reminds us of Mr. Spurgeon's beer-bottle candlestick. Well, I
want to say that God used these men, whatever were their imperfections—they had
power. But we have had help from without.

(a) Our white neighbors—some of them, at least—have aided us. They have helped us
build our church houses and, in some cases, contributed to our schools. They have taught
in our Sunday schools, preached in our pulpits, helped us in the work of organizing
associations, etc. They have taught ministers' classes and held ministers' institutes among
us. The writer once held the position of teacher of institutes under the appointment and
support of the white Baptist Convention of Alabama, and Dr. McAlpine now serves under
the appointment of the Southern Board. Several of our best men were enabled to attend
the Home Mission schools on money given by their white brethren.

(b) We have been improved by our public schools. It is a strange providence which, in
our public school system, now returns upon the black man something of the interest due
him in consideration of unrewarded labors. These schools have given us some choice men
and women, who are strong in the work of the church. However, it is in place to say that
we have not derived from our public school system all the good which it is capable of
bestowing, first, because poor teachers have far too often been put upon the people. But,
on the other hand, there has been loss because we have not properly appreciated our
needs and opportunities, as considered from an educational point of view. The sessions of
the public schools could be supplemented and extended in most cases so as to cover six
or eight months of each year.

(c) The Publication Society has rendered substantial aid in the gift of books to our
ministers and Sunday Schools as well as by the personal touch and teaching of their
Sunday School Missionaries.

(d) The Missionary Societies of the Baptist women of Chicago and Boston have done a
great work among us. Their good missionaries, such as Misses Moore, Knapp, Voss
and others whose names will ever be precious to our people, have given themselves to
work among our women and girls. They have breathed into our home life their
beautiful piety, and

First Baptist Church, Selma, Ala,
C, J. Hardy, Pastor.

they have acquainted our mission bands and church workers with the latest and best
methods of labor. We have seen with their eyes and felt with their hearts.

(e) THE SELMA UNIVERSITY, with one exception, is the source of our greatest
blessing. It is simply impossible to estimate the good that has come to Alabama Baptists
out of this institution. What it has done is beyond the power of calculation. Only
Omniscience can reckon up the good effects of its power upon the people. God be praised
for Selma University! When we began the school in 1878, we hadn't one single graduate
in our midst. Since that time graduates have gone forth as follows:

We see very little that these names mean except we associate them with the masses of the
people in the various walks of social and business life. But, associating them thus, we see
them as so many stars lighting up the dark places around
them. However, to do this is by no means to place ourselves where we can see the whole
truth. What has been wrought upon the thousands of students who failed to finish the
prescribed course? They are elevated and they have borne their elevation to their
neighbors. From their teachers and from the refining atmosphere of the school, they have
drunken purer thoughts, loftier aims and a stronger manhood. This they have carried to
others less favored than themselves, and now it works as the leaven in the dough. Again,
the school has strengthened us by its weight upon our hearts and hands. Labor, well
directed, develops strength in the laborer. We are greater because we have been
compelled to care for that institution, and it has caused us to have faith in ourselves. We
now know that it is possible for us to maintain an educational work. It is needless to say
that by means of it, we have looked larger in the eyes of others. Somehow, he who can do
something good and great commands our respect.

(f) THE HOME MISSION SOCIETY.—This society has served us to greater results than
any other agency. To this society the university owes above half the money which has
given it support all these years. They have given us missionary aid which has served to
produce higher life and better order in our churches and associations. And from their
schools beyond our state we have received many of our most capable
persons, among whom we may mention Drs. Dinkins, Purce, Stokes, Owens, our
eloquent Fisher, and Jones, our scholarly Peterson, the urbane Jackson of Eufaula, the
industrious
Bradford, and others whose names I cannot at this moment recall. Mrs. C. S. Dinkins, as
well as Mrs. C. O. Boothe, came to us from the Roger Williams University, a Home
Mission Society School. But what has been said will suffice to show us how we have
come to be a wiser and a better people than we were thirty years ago. And if we see what
has blessed us
in the years gone by, no doubt we shall be able to see that the same things may, if we will
permit them to do so, bless us in the years to come. May our steps not be forgotten by our
children.

III. THE POINT WE NOW OCCUPY.

Thirty years we have been beneath the opportunities and duties of free manhood, which is
to say that for thirty years we have been associated with the family institution as husband,
as wife, as parent, as sister, as brother, as son, and as daughter. Three decades with the
family, developing affection and making patience.

Thirty years of business life has passed upon us, which is to say that we have for this
length of time been associated with those facts which grow out of our physical wants,
such as labor, system, economy, competition, skill, etc.

We have had thirty years over our own consciences, over our own wills, over our own
church affairs. We have had thirty years with books and schools. We have had thirty
years under the duties of citizenship. What have we attained to in this time? Have these
years given us any fruits? Are we where we were in 1865? Let us see.

(a) CHURCH PROPERTY.—At the close of the war we owned (?) two frame buildings
in Mobile and owned (?) the brick basement of the building now occupied by our white
brethren in Selma, worth—all told—about $8,000. We now own nine brick buildings,
worth not less than $100,000 above their indebtedness. And we cannot make an estimate
of the church property whereon are frame structures. The property of this sort in the city
of Birmingham and vicinity is worth $15,000, in Montgomery $26,000, in Mobile
$12,000, in Talladega $10,000, in Greensboro $3,000, in Eufaula $6,000, in Tuskegee
$2,500, in Opelika $2,500, in Eutaw $2,000, in Demopolis

Miss Joanna P. Moore, Nashville, Tenn., thirty years Missionary to the
Colored People of the South.

$3,000, in Decatur $1,500, in Florence $1,500, in Courtland $1,200, in Gadsden $2,000.
But, it is not intended, and is not necessary, to mention every point, as the aim is to show
that throughout the State we have churches in their own quarters, on their own land.
Everywhere we have put our work not only into mind but we have put it into dirt, brick
and stone. Two hundred and fifty thousand dollars worth of church property scattered
throughout the State, as it is, affords a good foundation for future operation.

(b) SCHOOL PROPERTY.—Our school at Selma is now worth about $30,000. It was
bought in 1878 for $3,000, and has been in constant operation ever since, though at one
time a debt of about $8,000 threatened its life. We owe a debt of a little over $3,000 at
this time. The Howard College, the leading school of our white brethren, owes it is said a
debt of about $33,000, and lately the report has come to the writer that the management
had thought of assigning, because they could not see how they could raise money enough
to meet the interest. I mention this only to show that our struggles are similar to the
struggles of other good people, and that we have abundant cause for rejoicing and hope.

Well, we have in Selma University an educational foundation. The Marion Academy,
worth about $2,000, begins academies.

(c) EDUCATED MEN AND WOMEN.—Over one hundred young people have received
diplomas from Selma University. Graduates have come to Alabama from other States.
Baptists have graduated from other schools in this State—schools like Talladega and
Tuskegee, the school at Huntsville, and the school at Montgomery. This statement of
facts is calculated to turn our minds toward a possibility and prophecy of the
near approach—even on the part of the masses—of that state of mind which lives and
moves in the higher pleasures and to the more sacred ends of life.

(d) HOMES.—The wandering life which characterized the masses of the people in 1865,
is fast giving place to settled home life. We have invested hundreds of thousands of
dollars in town lots and farm lands, where we are quietly and contentedly rearing our
loved ones, studying the good of our community, and arranging for the prosperity of the
house of God. In other words, we are fixtures in the country and fixtures in the cities and
towns. We have attained to affairs—to the possession of money and other forms of
material value—so that we have power in the world of exchange. Prof. B. T. Washington
is a wonder among men as the builder and manager of the greatest school in Alabama,
and his friend, Mr. Logan, proves that the colored men can manage great money schemes,
while Mr. B. H. Hudson and others, of Birmingham, establish the Negro as a banker.

(e) ORGANIZATIONS.—We are now together—acquainted, organized. In the
beginning of 1865, the minister in one part of the State did not know the minister in the
other part. There was no union, no plan of agreement. Now there are about 800 churches,
all organized into associations. Each church may be reached and affected through its
association, with regard to any line of work. We have created a strong sentiment in favor
of education and a strong sentiment against intemperance, so that the masses of the
people may be easily led in right directions. The day of pioneering lies behind us, and
most of the pioneers are gone to their long home. We are now at the point for action on
new lines. As individual Christians we need to turn our attention more directly upon the
one aim of human life, namely, God-like character building
in ourselves and in them with whom we have to do. As churches, we need to see to it not
only that we win souls, but that we train them in Christian work also. All other points
being equal, the trained soldier is the man to trust with the battle. The Sunday school
work and the young people's unions are very available as training institutions. May God
put it into the hearts of the leaders of this new day and new chapter in our history to see to
it that these organizations shall serve the ends for which they are so well suited. May their
hearts wholly enter into the possibilities and purposes of every sacred organization!

I take courage, and there arises in my mind glorious prospects coming down the future, as
I see the faith and push of our Sunday school and our women's conventions. If our present
Sunday school leaders should succeed in wrapping their mantles about men who will be
as faithful under the midday light as they have been in the dawning, the future must find
an ever broadening compass of Bible influence, and an ever-increasing beauty in our
words and lives.

THE WOMENS' CONVENTION—A HIGH POINT.

The Women's State Convention organized in 1886, marks a new era in the history of our
denomination. The present brick building on our school grounds owes its existence
chiefly to this organization. They came into the field in a dark time, and at a time when
the wheels of the school dragged heavily. The circumstances which sent Miss S. A. Stone
before the people of the State seemed a providence. The time, the conditions, needed the
heart of a woman to control them. And the Women's Convention conquered the hardness
of heart and the division of opinion, prevailing among the people, by sending Miss Stone
among them. Most grandly did she conquer.
Well, what is the lesson here? It is this: let the women still be encouraged, let them
continue to operate. We need all our forces in line.

Too much praise cannot be bestowed upon Mesdames G. J. Brooks, R. T. Pollard, C. J.
Hardy, A. A. Bowie, W. R. Pettiford. A. J. Gray, M. Tyler, S. H. Wright, E. W.
Armstead, J. A. Craig and the other noble women associated with them, for the services
they have rendered the state in the support they have given their Convention. The times
demand that this work shall still be faithfully continued. I am glad that we are up in our
ideas of woman, and the fact that we are argues progress on our part.

It is a praiseworthy fact that we colored Baptists occupy advanced ground with regard to
the questions which involve the powers and rights of women. I remember that upon one
occasion just after the close of the war, my mother returned from church rather disgusted
because a woman had been called upon to lead in public prayer. Now, too, the singing,
the reading and the praying in our congregations, are assuming forms suited to our
advanced or advancing state of mind. The song is suited to the text and fewer stanzas are
sung. The music is not so slow and is rendered with more harmony and life. In the
sermon, the preacher aims to give his audience thoughts rather than feelings, and longs to
make his hearers wiser rather than happier. He who reads the Bible to others, whether he
reads in family or church, reads by paragraphs—taking in a single thought or fact at the
time—in place of the old custom of reading a whole chapter in connection with which no
one idea was raised into prominence. In short our gospel reformers seem now to realize
that saving faith in the truth is that exercise of soul regarding truth that satisfies the
intellect, impresses the sensibilities and bows the will beneath the gospel forms and
gospel spirit. Of course
this is not true of all our teachers, but it is true of many of them; and the tendency upon
the part of the whole people is in this direction. Individual human essence leavened with
the Divine essence, is the goal in the eye of the representative leader of our people.
Largely we have attained to the confidence of our white brethren. In the union conference
of the white and the colored ministers of Birmingham, recently held, I plainly saw that
the white Baptist ministers were more at ease with the colored brethren than the white
ministers of other denominations, except perhaps, the Presbyterian brethren. And I think
they were not so much disturbed about the social question. I call attention to this fact in
order to say that their joint work with us has enabled them to see our good qualities and
concede to us the claims which belong to intellectual and moral culture. And as our
Christian culture shall widen its radius and deepen its impressions upon all who may be
touched by us, the prejudice and barriers incident to our color must retire behind the
curtains of the past.

Were I so tall to reach the pole,Could grasp creation in my spanI'd still be measured by my soul—The mind's the standard of the man.”

I delight to record that we are attaining to humility as a Christian grace. This is the
crowning grace. Some years ago the writer called at the home of Dr. J. M. Pendleton, in
Upland, Pa. The doctor was upstairs. A servant answered the door bell, and the visitor
was conducted to the parlor to await the famous man's entrance. As the visitor was in
every way a very little man, and as he thought of Dr. P. as being in every way a very large
person, he feared the sound of every footstep. He expected to be over-awed by the
majesty and dignity of the great man. As the door knob turned he was almost annihilated.
But how different the

Rev. C. J. Hardy, Pastor First Baptist Church, Selma, Ala.

sight! There stood the noted writer in the spirit of a child. How mighty, yet, how meek
and lowly! How charming, how winning was this child-like simplicity and hospitality!
With the bewitching smiles and musical tones of childish innocence, he repeated,
“Brother Boothe, from Alabama, I suppose.”

Toward this end we, too, are coming. The time has been when the best man among us
would air his big words, hang out his learning (?), strut because of a fine suit, boast of his
school advantages, laud his superior graces, gloat in his empty titles. Not so now. To be
meek and lowly in heart, to be full of prayer and watchfulness, to be charitable and self-abasing,
to be pure and pious—these things are before us now.

The old plan of collecting money for church work regardless of system and regardless of
the duty associated with Christian giving, must also soon retire to the past; for forces are
now appearing which will work as the leaven in the dough.

Dr. Pettiford has recently brought out a book titled, “God's Revenue System,” wherein the
author labors to bring before the people the Bible methods of giving. Arguments are
presented and proof texts are given in their support. This work is being widely circulated
among the churches and ministers. And the writer served a church where the following
plan prevailed: At the end of each year the church appointed a committee to figure on the
expenses of the ensuing year, and to help the members and friends apportion the burden
among themselves according to their several abilities. Each person took upon himself
what he thought he might be able to pay, and, dividing his share as the church might
have need, he paid it in installments. Usually the money was collected in the conference
meetings. Another church came under my notice that had in it “the tithe band,” which
gave a tenth of their income to the house of God. In a session of the Sea
Coast Association I witnessed the following, it was what they called “Women's Day.”

One woman, holding her money in her hand, said: “I am president of a mission band
which meets once a month to learn of our duty to missions. We tax ourselves one nickel a
month, and this is our donation to the work.”

Another said: “I raise chickens. One hen in my yard I've given to God. This money is
from her eggs and chickens.”

Still another: “In my orange orchard there are some trees which I have dedicated to God.
The money which comes of the sale of the fruit grown on these trees goes to the cause of
Christ.” And she laid her donation on the table.

In a Christian home I saw on the mantelpiece a little box marked, “God's bank.” Into this
money was dropped at stated seasons in order that there might never be any want of
consecrated money in the house. In a certain home sickness had cut off income. The
missionary secretary sent to this home for money. In order that a donation might be sent
in, the family agreed to leave the sugar off the table for a certain length of time. Thus a
small amount was saved for the cause of Christ. Thank God, that truth on all lines is
finding an echo in our souls! We are not only learning the value of money and enterprise,
but we are also learning that “a man's life consisteth not in the abundance of the things
which he possesses.”

Wedlock is becoming more sacred. More and more the people are growing into a
responsiveness to the sacredness of the marriage relation. The husband has increased in
knowledge regarding his duty to his wife; the wife sees better her relation to her husband;
the parents more clearly perceive what is possible and proper with reference to their
children; and, therefore, we can claim thousands of homes which are sources of
refinement, of love, and of purest pleasure. Music
is brought in, and in many homes the family choir contributes to the enjoyment of
children and parents, whose hearts feast upon mutual, sweet affection. Not long ago the
writer had the pleasure of receiving the hospitality of a family in which such a choir
existed. Each member had his place somewhere on the staff; either he was in the tenor, or
in the alto, or in the soprano, or in the bass. Mother, father and children delightfully
partook of the feast of song. Their Scripture lesson was not a long, disjointed chapter, but
a single thought, namely: “The wisdom that is from above.” Its qualities were considered—they
were: (1) Pure; (2) peaceable; (3) gentle; (4) approachable; (5) merciful; (6)
fruitful of good works; (7) impartial; and (8) honest. This lesson was in a scheme on the
blackboard, kept in the home for such purposes, thus:

This plan gave opportunity to discuss in a few words each designated quality. Each
person large enough to take part was encouraged to do so. One part of the evening hour
was spent in amusing literary games, like the following:

A word was suggested, and so many minutes were allowed to elapse, during which time
each member of the family sought to make the greatest number of words out of the letters
composing the word suggested. At the close of this allotted time, spelling was compared,
and the difference as to the number of words made by each was noted. The exercise was
pleasant, exciting and profitable. The writer mused:
“This is so much better than gossip, unsociableness, sullen silence, and quarreling.” From
the word abatement, for example, came the words: At, mat, bat, bet, tab, mate, am, an,
ant, tent, beat, abate, Abe. At other times problems in mathematics furnished the
wrestling point; then points in geography and history were entertained. “Name as many
cities as you can containing so many thousand inhabitants, and tell where they are,” was
proposed. Thus an hour or so of the early evening was profitably passed away in
shunning evil and gathering knowledge for good.

We dare hope that every home will seek to improve on this line. Evil cannot be kept out
of the home except in proportion as we fill it with what is good. And the quality of the
home life must determine the quality of the social life, of the church life, and of the
political life, as well as of the business life, of any people.

As a further illustration of the influences and plans operating among us—as a fitting
conclusion—we present the following from Miss Knapp, one of the faithful missionaries
of the Women's Baptist Home Mission Society:

MISSIONARY WORK IN BIRMINGHAM DISTRICT.

Many are the blessings God has bestowed upon missionary work in Birmingham and it is
a real pleasure to state briefly some of the methods employed which have given the
workers so much joy, and which our Heavenly Father has used to advance his cause.

Religious visiting in the homes of the people is a very important part. God's word never
returns unto Him void, and when it is carried into the homes and its truths taught and
heart to heart talks given only eternity will reveal its results in leading lost souls to look
to a loving Savior, and arousing indifferent Christians to the fact that God has chosen
them

and ordained them that they should go and bring forth fruit. Again, the teaching of the
children is a work never to be overlooked, for the future of any race or nation depends
upon the moral and religious instruction given to the young. The Sunday schools,
children's meetings and industrial schools are means which are accomplishing great good.
From two hundred to three hundred meet each week in the industrial schools during the
school year. We have one session each week in each of the schools. They are held in the
different churches. About one half of the time in each session is spent teaching different
kinds of sewing, and the remainder in giving moral and religious instruction. The
progress made by many of the pupils in sewing and in gaining Bible knowledge is often a
marvel to the missionaries. The strong temperance stand taken by many of the children is
truly a delight, and when one after another professes a hope in Christ we are led to say,
“Bless the Lord, O my soul, and all that is within me, bless His holy Name.” The welfare
of the young people also has a large place in our hearts, and with the faithful co-operation
of pastors and the young people themselves, there are about forty local B. Y. P. U.'s
which are united in an Associational Baptist Young People's Union. Great things are
expected of these young people from the Bible knowledge they are acquiring and
instruction which they are receiving concerning Christian work.

Perhaps no richer blessings have been given than those which have fallen on the efforts
which the women are putting forth. Well can we remember when there was but one
missionary society in Birmingham that was trying to obey our Savior's last loving words:
“Ye shall be witnesses unto me both in Jerusalem and in all Judea, and in Samaria, and
unto the uttermost parts of the earth.”

They stood alone, but were inspired to go forward by their
pastor, Rev. W. R. Pettiford. Though few in number, the blessings of God rested upon
them. After a time they had a public missionary meeting. The subject was “The Indians.”
It was held on Sunday night. Hearts were enlarged; the work was better understood by the
membership of the church, and as a result new members were added to the society. The
sisters in one church after another organized and joined the ranks. The society of the
Sixteenth Street Baptist Church no longer stood alone.

The object of the work is given as follows in Article II of the Constitution: “Its object
shall be to promote the purity, intelligence and happiness of our homes, and to educate
the women of our Baptist churches in a knowledge of missions, to cultivate in them a
missionary spirit, and thus lead them to help in mission work at home, in the State, in our
country, and in foreign lands.”

The following blanks are used by the sisters in reporting their work from month to month:

On July 26, 1893, a day memorable in the, history of the work, the local societies were
united in a “Women's Missionary Association.” Mrs. Cordelia Taylor was chosen as its
president.

The local societies number about twenty-five. We meet
twice a year, for a one day's meeting. These meetings are largely attended, well conducted
and of real profit to the work.

The study of the uniform subjects which have been prepared for the use of the local
societies have greatly helped the mothers in their great work in the home, in the Church
work, and given a more intelligent knowledge of missions in ours and other lands. The
public missionary meetings are being held on Sunday afternoons or nights in the different
churches and are proving the same blessing as the first one.

Miss Moore's paper, Hope, is being taken and read by scores of the sisters, and is an
untold blessing to all.

The “Mother's Pledge ” has been signed by quite a company and is rich in results to both
mother and child.

Several of the earnest, Christian women are having fireside schools for the children in
their neighborhoods, and the books are being purchased by many, thus affording good
and helpful reading in many homes.

Our hearts go up to God in gratitude as we call to mind the co-operation of pastors and
people in the plans suggested by the former as well as the present missionaries, and the
bountiful way in which God has blessed the efforts which we have together put forth, and
we would say in the words of the Psalmist: “Many, O Lord, my God, are thy wonderful
works which thou hast done, and thy thoughts which to usward, they cannot be reckoned
up in order to Thee; if I would declare and speak of them they are more than can be
numbered.”

WE have done well, but we could have done better. George Ruskin gives birth to a great
river of thought in the expression, “The more my life disappointed me, the more solemn
and the more wonderful it became to me.” We have suffered, it is true, and still we suffer,
beneath the prejudice of a mighty people, the movings of whose will and passions none
but God can stay. But, as we remember that the Almighty can rule the hearts of men, and
that He has promised that the meek (He doesn't respect person) shall inherit the earth; that
this prejudice about us is not a human essence, but a mere accretion upon human life,
rising from abnormal social conditions which are passing away; that disappointment,
instead of cowering and disarming us, should rouse us to nerve ourselves with a firmer
resolution to endure suffering, to toil, to economize, to increase in knowledge and skill, to
fill our homes with love and beauty, to be still more pure in heart and upright in word and
deed—as we remember these things, we must confess that we could have done better.

Our greatest needs now are: (a) A closer walk with God; (b) more love and peace at
home; (c) purer thoughts and more prayer in our hearts; (d) a nearer approach to gospel
plans in all departments of our church work; (e) more race pride and race confidence; (f)
more of the spirit of Christ in our annual meetings; (g) co-operation in business, such as
banking and mercantile enterprises.

We earn millions of dollars, a large part of which we ought to and can keep among
ourselves, and thus strengthen the financial standing of the Negro Race.

We need to establish and maintain money operations among ourselves, especially for the
following reasons:

(1) No moneyless people have any power or voice in the solid things of life, in those facts
which command homes, farms, store houses, railroads, live stock, steamship lines,
furnaces, manufactories, merchandise, banks, and the like. We need plans of co-operation
which will enable as to come together with our little savings until they aggregate to an
amount that is large enough to support some sort of business. Saving societies or circles
should be organized all over the country, for the purpose of studying methods for money
saving and money investment.

Of course, it must be admitted that money raised by our people in this way has fallen into
the hands of men who have made way with it. But this danger may be put out of the way
by compelling the man who holds the money to give good security in the form of a bond,
legally made and properly signed. The money thus raised should be deposited in the bank
till the amount obtained is large enough for some business project. The Alabama Penny
Savings Bank of Birmingham started somewhat after this fashion, with a small beginning,
but now they command in one way and another nearly one hundred thousand dollars.
This bank gives the colored people of Birmingham a power in financial circles that they
could obtain by no other means.

(2) Our young people need something to do. When the young white man completes his
course at school, he returns to find a job ready for him—a job as clerk, bookkeeper,
collector or something so. Not so with the young black man—he returns to an empty
void so far as concerns the business

Rev. C. L. Purce, President, Louisville, Ky.

world. He comes home to be a loafer, or a boot-black, or a buggy boy, or a cook, or a
waiter, or a barber, or a prisoner. He comes home to despair, to temptation, to ruin. And
this sad state of things can never change by accident: if a better condition of things shall
ever be our lot, it must come about as the result of forces which the Negro himself shall
put in operation. Our white neighbor looks upon the facts that we earn the millions and
can't control the cents, as proof that we are an inferior race. They say we can be
preachers, teachers and doctors, but we can't manage money and can't unite in great
business enterprises. We seem not to realize that the handling of business affairs
conduces to the formation of moral character. The writer dares to hope that there are
better things in our hearts on this line than have yet appeared, and that ere long they will
appear in our united action and in our substantial investments. However, “Fear God and
keep His
commandments.”

CONCLUSION.

And now our book is at its end. How well it serves the purpose for which it was
produced, the reader will determine. We gratefully recognize the substantial services
rendered by friends, as during the past ten years we have hunted and gleaned for subject
matter. The author is under special obligations to Messrs P. W. Williamson, F. D. Davis,
Mr. and Mrs. Richard Walker, Rev. T. W. Walker, Dr. Waldrop, Dr. and Mrs. Pettiford,
Mrs. Rachel Jenkins, Mrs. H. C. Bryant, Mr. and Mrs., W. S. Simpson, of Birmingham;
Mr. Tom Posey, Besse and Hon. H. A. Loveless, of Montgomery.

To such as may feel disposed to credit me with ability to continue at work, I would say
that but for the faithful toil and sacrifice of my wife, Mrs. M. A., and of my daughter,
Octavia B. Boothe, it is hardly likely that my name would now appear in its humble place
on the roll of writers. They have borne the burden with me, and we together have
performed these humble tasks. With them I cheerfully divide my meagre honors. The
writer lays down his pen at the end of a pleasant but arduous task, fully believing that
what we have done is but the bud and prophecy of what we can and will do in the years to
come. This book can only tell of our infancy and youth, while the historian who shall
come upon the stage after twenty or thirty years beyond this date, will bring forth a book
wherein shall appear a portraiture of our ripened manhood, out of which shall have grown
great enterprises, manned by unity, wisdom, wealth and righteousness.